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By Vajra Acharya Pema Lhadren
Translated by Byron K.K. Yiu
The Wisdom in Directing Oneâs Dharma Practice (28)
The Skills in the Setting-up
of âPlansâThe primary condition for âsuccessâ is the setting-up of an âobjectiveâ ( please refer to Issue 2 of theâLake of Lotusâ ). In the setting-up of an objective withregards to oneâs preference, capability and ideal, tobe supplemented with the skills in the setting-up ofan âobjectiveâ (please refer to Issue 3 of the âLake ofLotusâ ), a blueprint of grandeur for the ideal of oneâslife has more or less been drawn up. Then, what is the
next step to proceed in order to ensure success âinachieving the objectiveâ?
The next step is to draw up a detailed and concreteâplanâ which is also strategic and efficient in nature. Towork out a series of âplansâ for the major, medium-termand small objectives is like the building up of a networkof interconnected highways which would eventuallylead to âsuccessâ. In designing the numerous âplansâ,attention must be paid to the following items:
1. Complementarity and the Enhancement ofEffec t iveness : The l inks between âplansâ
should have compatible, complementary andinterdependent effectsâŠ. (please refer to Issue 4of the âLake of Lotusâ).
2. A thorough elimination process to decide whatto âadopt and abandonâ: Irrespective of workingout major, medium-term and small âplansâ, theremust be a process to prioritize and eliminatewith regards to some designated elements andconditions. A thorough elimination process to
determine what to âadopt and abandonâ âŠ.
Designated Elements & Conditionsin Determining What toâAdopt and Abandonâ
(i) Importance : To what extent would the âplanâhelp in achieving the âobjectiveâ? To what
extent would this âobjectiveâ, 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 âPrajnaparamita-hridaya Sutraâ?How to Take the Short Cut in âAttaining Buddhahoodâ?
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prepared to achieve,help in achieving themajor objectiveâ?...... (please refer to Issue5 of the âLake ofLotusâ ).
(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 âCombination ofResourcesâ and itsrelations with Destiny
in one âs own l i f ebefore making anychanges, to realizethe price that onehas to pay for thedifferent âplansâ, andthen go through the processes of eliminationand deployment in order to âadopt andabandonâ in these various âplansâ. In thisway, this would enable the limited resourcesto become âever-renewing, inexhaustible andof unusual value for moneyâ within a limitedframework of time and space ( please refer toIssue 6 of the âLake of Lotusâ ).
(iii) Strength and Weakness: Every person hashis/her own strengths, merits, skills, as wellas his/her weaknesses and the Achillesâ heel(weakest point). In order to achieve successof any âobjectiveâ or of any âplanâ, one mustbe very clear of oneâs own strengths andweaknesses; and then through various skillfularrangements, try to complement and makeuse of oneâs strengths and weaknesses indesigning the contents and procedures ofthe âplansâ . This is an âimportant strategyâ ineliminating and deploying the âplansâ, andthus should not be underestimated (pleaserefer to Issue 7 of the âLake of Lotusâ ).
(iv) The Factors of Time and Effectiveness (1):In drawing up any âplanâ, one must takeinto account the âplanning of timeâ. Theâprinciples for the usages and wastages
of timeâ must be clear, andhave to be linked up with theeffectiveness of the âplanâ.Hence, time should be spenton those âplansâ which aremost effective and can bringthe highest rate of return .One should prioritize oneâs
different âplansâ according tothe long or short durations oftime used and their relativeeffectiveness. âPlansâ thatrequire one to put in a lotof time and effort, but withlow rates of return and loweffectiveness, should bescrapped. One should refineand improve oneâs âplansâby making reference to theâprinciples for the usagesand wastages of timeâ. Thisis a major direction in theselecting, eliminating andrefining processes of oneâsâplansâ ( please refer to Issue
8 of the âLake of Lotusâ ).
(v) The Factors of Time and Effectiveness (2):Due to the simple fact that one has only verylimited time and energy in oneâs lifetime, andif oneâs own objective is either to be âliberatedfrom the cycle of transmigrationâ (knownas âSamsaraâ in Sanskrit) , or to attain âfullenlightenmentâ (âBuddhahoodâ) within thisvery life, then your âplanning of timeâ andthe âprinciples for the usages and wastagesof timeâ 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 âto be reborn into the BuddhaâsPure Landâ within this lifetime, then youwould have had greater flexibility in thehandling of your âplanning of timeâ and theâprinciples for the usages and wastages oftimeâ, but they still should not be neglected .Hence, what will be the most wise andeffective way in the âplanning of timeâ foroneâs life while one is on the path for Dharmapractice?......( please refer to Issue 9 of theâLake of Lotusâ ).
(vi) The Factors of Time and Effectiveness (3):
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Does it mean that if one is unable to undergoâlong-term retreatâ, one would not be able toachieve the âobjectiveâ to become âliberatedfrom Samsara or in attaining Buddhahoodwithin this lifetimeâ? If you want to knowthe answer, please answer the followingthree questions first and to know about theâthree essential factorsâ in the application
of Buddhist teaching in our âDaily LivingââŠâŠ.. (please refer to Issue 10 of the âLakeof Lotusâ).
(vii) The Factors of Time and Effectiveness (4):Wrong âPlanning of Timeâ: It is no easy matterat all for one to be able to master the keys tosuccess of âDharma Practicesâ in oneâs âdailylivingâ in order to have achievements, aswell as to be able to achieve the âobjectiveâof becoming âliberated from Samsara or in
attaining Buddhahood within this lifetimeâ.Even if one does possess the three bestconditions ( please refer to Issue 10 of theâLake of Lotusâ ), it will still be unavoidablethat one can fall prey and become lost againin this âtidal sea of sorrow in Samsaraâ, asone goes through this undulated wavesof ever-changing life cycle . If one tries notto fall again, and instead wants to furtherconsolidate upon oneâs own foundation,one of the best methods is to merge oneâsown âDharma practicesâ into oneâs âdailylivingâ so as to ensure oneâs mastering of theâPlanning of Timeâ.
No matter in the setting of what kinds of âplansâ,one has to try and predict what would be theoutcomes that would be brought upon you by thisâplanâ? 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 âDharma practicesâ, will tend to takecare of one but then lose hold of the others , making itmore contradictory, and also more confusing, for oneâsown âdaily livingâ, and thus ending in the loss of whatto âadopt and abandonâ. (please refer to the Issue 11of the âLake of Lotusâ ).
(viii) The Factors of Time and Effectiveness(5): The âPlanning of Timeâ in Oneâs âDailyLivingâ (1) -- Linking up by the Main Theme,and Getting Through the Sequences ofEvents: How can the âplanning of timeâin oneâs âdaily livingâ be designed so as
to avoid the various wrongdoings? Howshould we practice the âHoly Dharmaâ soas to make the âeffectiveness of Dharmapractices during meditationâ be linked upand steadily sustained with that in âpost-meditation daily livingâ so as to further it andlet it become fully âdevelopedâ ? If one wantsthe âsuccessâ to be speed up, how should it
be planned so as to remove those obstaclesthat will hinder the âeffectivenessâ? 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 betweenoneâs âcognitionsâ and ârealityâ so that theâcontradictionsâ can be resolved? Howcan the â devotion, pure state of mind anddedication â of Dharma practices âduringmeditationâ be linked up and be sustainedwith that in the âpost-meditation daily livingâwith a correct âstate of mind â? âŠ.( pleaserefer to the Issue 12 of the âLake of Lotusâ ).
(ix) The Factors of Time and Effectiveness (6):The Skilful Usages of the âMain Themeâ andthe âSequences of Eventsâ: The âcardinalmentalityâ is the major key in deciding onall things, and so the âplanning of oneâsDharma practicesâ in oneâs âdaily livingâhas to use the âcardinal mentalityâ as theâmain themeâ to link up the âstatic statesof Dharma practicesâ with the âdynamicstates of Dharma practicesâ, by connectingtheir âcommon pointsâ so as to get throughthe rigid dichotomy in oneâs âplanning oftime,â and thus opening and tidying up thedisordered âsequences of eventsâ in order tosynergize the contradictions of these two andto make them to become complementaryto each other, while using the âcardinal
mentalityâ as the basis all through. This is,indeed, the âmain points of planningâ foroneâs Dharma practices in âdaily livingâ. Yet,how one focuses on the âcardinal mentalityâand the âplanning of timeâ would become the main key points for oneâs âsuccesses and/ or failuresâ .âŠ.( please refer to the Issue 13 ofthe âLake of Lotusâ ).
(x) The Factors of Time and Effectiveness (7):Flexibility in the Using of Oneâs âMentalityâ
for Oneâs Dharma Practice: While practicing
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the Dharma during the undulated waves ofâdaily livingâ, one can hardly sustain oneâsâmeditational powerâ and the degree of thesteadiness of oneâs âDharma practiceâ byrelying solely on âEmptinessâ. In order to beable to continuously enhance and elevateoneâs Dharma practice in âdaily livingâ,one must have to adopt âEmptinessâ as
the unchanging and everlasting âcardinalmentalityâ. One further needs to flexiblymake use of the âthree main essential pointsâof oneâs Dharma practice in âdaily livingâ soas to train oneâs own âmindâ in addressingthe problems of oneâs âdaily livingâ, as wellas to transform oneâs âemotions and feelingsâin becoming the âdriving force for oneâsDharma practiceâ (please refer to the Issue14 of the âLake of Lotusâ).
(xi) The Factors of Time and Effectiveness (8):Criteria for âDharma Practices in Times ofAdversitiesâ (1): In the undulated journey inthe course of oneâs 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 âtime andeffectivenessâ 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 theâMain Theme and the Sequences of Eventsâ,and when one has set up the principles forchoosing oneâs âCardinal Mentalityâ and alsofor the âThree Essential Factorsâ within oneâsâmindâ, one should at the same time followthe criteria for oneâs âDharma practices intimes of adversitiesâ as the procedures for
handling the situations (please refer to theIssue 15 of the âLake of Lotusâ ).
(xii) The Factors of Time and Effectiveness (9):Criteria for âDharma Practices in Timesof Adversitiesâ (2): Among the criteria forâDharma Practices in times of Adversitiesâ,one should pay attention and adhere to thefollowing procedures : 1) to alienate fromoneâs role; 2) to remain calm; 3) to analyzeaccurately; 4) to act within oneâs own
capacities â this can be regarded as the
âtime planning for oneâsD h a r m a p r a c t i c eduring adversitiesâ;5) to take advantageo f t h e d i f f e r e n tcircumstances; 6)to learn from oneâsown experiences;
and 7) to elevateo n e â 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 âLake of Lotusâ).
(xiii) The Factors of Time and Effectiveness(10): Criteria for âDharma Practices inTimes of Adversi t iesâ (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 âachieved rewardsâ .The good deeds that you have accumulatedin the past are the best planning for theâachieved rewards.â However, in times ofadversities, no matter what one does, onewould have encountered many obstaclesand have oneâs 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 oneâs retributions due to oneâs 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 âLake of Lotusâ) ?
(xiv) The Factors of Time and Effectiveness (11):Criteria for âDharma Practices in Timesof Adversitiesâ (4) â 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 âHero makes thetrend of his time, and the trend of the timemakes its own Heroâ. After all, âthe trend ofthe time and the environmentâ together isone of the major elements for oneâs 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 âLake ofLotusâ) .
(xv) The Factors of Time and Effectiveness (12):Criteria for âDharma Practices in Times ofAdversitiesâ(5) -- Learn Oneâs 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 oneâslessons well from past experiences in findingout the âreasons for oneâs failures, as wellas the personal behavioral formulae thatled to such failuresâ, oneâs âwisdom of self-enhancementâ will be elevated by applyingproper remedies to revise these extremely
concealed and improper formulae, thiswould help to bring about oneâs success inthe next occasion. During this process ofâself-enhancementâ, 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 oneâs futuresuccesses. The âstate of invincibilityâ is the
most lonely and painful experience. Too
many successes and for too long will onlymake one to lose oneâs sense of direction,and to easily lose oneself in oneâs ownâegoâ. 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 âself-prideâand strong âarroganceâ within oneâs own
âegoâ, 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 âLake of Lotusâ).
(xvi) The Factors of Time and Effectiveness (13):Criteria for âDharma Practices in Timesof Adversitiesâ (6) â Enhancing OneâsAwareness: Many a times the formationof oneâs mistakes and failures are due to
the inadequacy of oneâs own âawarenessâ.The biggest drawback was oneâs ownfailure lied in not âbeing awareâ of whatand where had gone wrong in oneâs ownâbehavioral formulaeâ. This would resultin oneâs repeating, or even expanding, ofoneâs mistakes and failures endlessly. Beingfaulty or carelessness for a short while isnot the main cause for oneâs mistakes andfailures. The main and real cause is theexistence of deviations and defects in boththe consciousness and the subconsciousof oneâs own âbehavioral formulaeâ . 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 âenhance oneâs awarenessâ is not
only to elevate oneâs attentiveness, such thatthe frequency of oneâs making mistakes dueto carelessness would be reduced, but themore important aspect is whether to have theability for oneâs âself-reflectionâ, for observingthe minute details, and to carefully find outthe deviations and defects in oneâs ownâbehavioral formulaeâ (please refer to theIssue 20 of the âLake of Lotusâ) .
(xvii) The Factors of Time and Effectiveness (14):
Simplifying the Complexities, Finding theKeys - Due to the fact that oneâs life span is
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temporary and impermanent , and so whenone design and draw up a plan for oneâs ownDharma practice, one should need to includethe âfactor of time and effectivenessâ, allthe more, as the primary important pointfor oneâs consideration . Apart from havingthe âright mindset and criteriaâ in handlingperiods of âadversities or prosperitiesâ so
that one would be able to âmaster the factorof timeâ more accurately and to have anedge, what other principles that one shouldneed to pay attention to? No matter whatkinds of the âplanning of timeâ that one has,they are bound to have both strengths andweaknesses. It is unavoidable that there willbe some faults. However, the appropriateâplanning of timeâ should be able to reduceor lighten all kinds of faults and be able tospeed up the process in the showing ofâsuccessâ. An appropriate âplanning of timeâmust make use of the following principles inits design : 1. Linking up by the Main theme,and getting through the sequences of eventsâ target: daily living before oneâs death(please refer to Issue 21 of âLake of Lotusâ) ;2. Simplifying the complexities, findingthe keys â target: the wrestling ground ofenergies after oneâs death; 3. Differentiationon the order of importance, Proper handling
of the interferences âtarget: the wrestlingground of energies after oneâs death (pleaserefer to Issue 21 of âLake of Lotusâ).
(xviii) The Factors of Time and Effectiveness (15):Mastering of Time and Choice of Methodsâ Irrespective of the objectives of oneâsDharma practice, one must choose theappropriate âmethods of Dharma practiceâthat correspond with oneâs objectives . Theamount of time spent on these âmethods of
Dharma practiceâ, 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 âmethods ofDharma practiceâ, one must first âbring outthe chief pointsâ on the âobjectivesâ of thevarious practices, as well as the effectiveelements of the âmethods of Dharma
practiceâ, before one can correspondingly
discuss and analyze the issues (please referto Issue 22 of âLake of Lotusâ).
(xix) The Factors of Time and Effectiveness (16):The Highest Objective that âPrayersâ canAchieve â On the side of effectiveness, eventhough they consist the element of oneâsâmental strengthâ, but since âprayersâ do
not involve any practice on âEmptinessâ,and so they are neither direct enough, norhave they included any programming forthe practicing of âEmptinessâ that couldcounter-act the tractional forces of the âcycleof karmic exerciseâ. Hence, though prayerscan produce some effects, the highestlevel that they can achieve would only belimited to the âmaterialization of requestsfor worldly desiresâ, or for the ârebirths insome virtuous realmsâ. One would not be
able to achieve the two objectives of: (1)liberation from the tractional forces of theâcycle of karmic existenceâ; and (2) theattainment of âComplete Enlightenmentâ(âBuddhahoodâ). Hence, âprayersâ 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 âLakeof Lotusâ.)
(xx) The Factors of Time and Effectiveness (17): The Mystery of the Blessings of the Soundin the Recitations of âMantras, BuddhasâNames or Sutrasâ â The practice method ofusing sound to recite âmantras, names ofHoly Deities, and scripturesâ 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 oneâs ownâmental strengthâ? 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 âLake of Lotusâ).
(xxi) The Factors of Time and Effectiveness (18):How to Make Different Mantras to ProduceEffects â the effects and energies that areproduced from the âresonanceâ of sound can
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make the âelectronsâ at the outer layer of theâatomâ to move over to the other â atomâ nextto it, or else the two âatomsâ can share thesame âelectronsâ. This kind of mechanismcan help make âatomsâ to become bondingsin forming âmoleculesâ, or other types ofâcompoundsâ. Through this process, differenttypes of materials can then be connected,
consolidated and formed. Yet, what types ofpronunciation of âsoundsâ could match suchparticular effects? âŠâŠ ( Please refer to Issue25 of the âLake of Lotusâ).
(xxii) The Factors of Time and Effectiveness (19):What is the meaning of having receivedthe ârelevant trainingsâ in the recitation ofmantras in order that merits would be arisenwhich are remarkable and vast, particularlyin the enhancement of oneâs own wisdom
which would be very significant, and wouldnot be lost in oneâs numerous lifetimes? âThere are numerous mentions of the â DharaniSamadhiâ, the âDharani Seal Samadhiâand the âone hundred and eight kinds ofâSamadhisâ in the different âBuddhist Sutrasâ,and so what are they? These are referringto the different âMantrasâ within the hundredtypes of âRight Concentrationsâ , and sowhat is the mysterious rationale behindthem? Should âmantrasâ be translated?What are the merits that can be arisen from
the ârelevant trainingsâ in the recitation ofâmantrasâ? âŠâŠ ( Please refer to Issue 26 ofthe âLake of Lotusâ).
(xxiii) The Factors of Time and Effectiveness (20):How to Give Rise to the Wonderful Merits inâPacifying/Averting Adversitiesâ by Recitingthe âMantra Dharaniâ? â There are many
more conditions that need to be coordinatedin order to give rise to the merits of âpacifying/ averting adversitiesâ by reciting the âMantraDharaniâ, as it would involve the âcollectivekarmaâ of all those who are involved, thatis, the âkarmasâ of each and every onethat would be affected by those adversitiescombined together. As such, it would bemuch more complicated than the âkarmaâinvolved in both the â Dharma Dharaniâ andthe â Meaning Dharaniâ, as for the latter two
only the âkarmaâ of the Dharma practitionerhimself/herself would be involved. Hence, itwould be relatively much easier to give riseto the merits of both the â Dharma Dharaniâand the â Meaning Dharaniâ, and the levelof âmeditational powerâ that is required tomatch these Dharani is relatively lower. Onthe other hand, the level of âmeditationalpowerâ that is required to match the givingrise of the merits of âpacifying/avertingadversitiesâ of the â Mantra Dharaniâ wouldbe correspondingly higher.âŠâŠ ( Please referto Issue 27 of the âLake of Lotusâ).
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 â For example: to seek for
oneself and oneâs own relatives to have âlongevity,recovery from illness, success in oneâs career, goodmarriage, wealth increase, averting disasters andrelief from sufferings, as well as reunion with thosedeceased loved onesâ. Also, there are those whohope to get the âease of heart and security at thepresent lifeâ, etc.; or for âfame, wealth, respectâ inorder to study Buddhism; as well as for those whoput in efforts to practice the Dharma.
2. Rebirth in the good realms â 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 âcycle of karmic
existenceâ â 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 âRealmof Formâ, such as the âAkanisthaâ ( the âHeavenat the End-of-Form-Realmâ ), which is beyondthe control of the tractions. ( Please refer to theexplanations on the âThree Realmsâ in the articleon the âProfound Abstruseness of Life and Death:The Meaning of Near-Death Experiencesâ in Issue
17 of the âLake of Lotusâ ).
4. Attainment of Buddhahood â The recovery of oneâsâPrimordial Natureâ and the originally possessedand boundless capabilities, which are free fromany bondages and to remain in the âDharmaRealmâ. ( The âNature of the Mindâ, also known asthe âBuddha Natureâ, or the âPrimordial Natureâ,refers to the original possession of that most crystalclarity of awareness . Please refer to the articleson âThe Meaning of Near-Death Experiencesâ in
Issues 4 & 5 of the âLake of Lotusâ ).
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 âstarting pointsâ that one should beâlooking for the keysâ to these issues. Regardless ofwhat kinds of religions, the practice methods can bebroadly divided into the following types:
1. Prayers â Including confessions, repentance ofoneâs conducts, and in the making of aspirationsand wishes;
2. Recitations â mantras, Buddhasâ Holy Names, orsutras;
3. Visualizations â themes include the formulae fordifferent types of âmeditationâ, or even the makinguse of the internal functions of oneâs body forcoordination.
Irrespective of which types of practice methods,it must include the training of oneâs âmental strengthâ.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 ononeâs âmental strengthâ? What percentage will theyconstitute?
The last four chapters have clearly explainedthe effects and mysteries that âsoundâ has producedupon the bodies of people (Please refer to the articleson the âWisdom in Directing Oneâs Dharma Practicesâof Issues 24, 25, 26 and 27 of the âLake of Lotusâ) . The part on the rationale for the âresonanceâ andâoperations of particlesâ 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 âWisdom in Directing Oneâs DharmaPracticeâ in Issues 26 and 27 of the âLake of Lotusâ)has mentioned about the merits of having receivedthe ârelevant teachingsâ 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 âresonanceâ and the âmotions among theparticlesâ, it is also very much related to the differenthigh or low levels of the âRight Concentrationsâ (orâSamadhisâ in Sanskrit) . According to BodhisattvaMaitreyaâs classification, in Volume 45 of theâYogacaryabhumisastraâ , âDharanisâ are divided
into the following kinds:
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(1) Dharma Dharani â the successful symptom forthe receiving of the ârelevant trainingsâ in the proper recitation on this type of âmantrasâ is thatone would be able to remember the words andsentences of the various Sutras in oneâs numerouslifetimes (please refer to the article on the âWisdomin Directing Oneâs Dharma Practiceâ in Issue 26 ofthe âLake of Lotusâ) ;
(2) Meaning Dharani â the successful symptom for thereceiving of the ârelevant trainingsâ in the properrecitation on this type of âmantrasâ is that one wouldbe able to remember the meanings of the Sutras inoneâs numerous lifetimes (please refer to the articleon the âWisdom in Directing Oneâs Dharma Practiceâin Issue 26 of the âLake of Lotusâ) ;
(3) Mantra Dharani â the successful symptom for thereceiving of the ârelevant trainingsâ in the proper
recitation on this type of âmantrasâ is that, throughoneâs âmeditational powerâ, one would be able toexperience the special effects of the âmantrasâ,and would thus be able to help other sentientbeings to remove all kinds of calamities andillnesses (please refer to the article on the âWisdomin Directing Oneâs Dharma Practiceâ in Issue 27 ofthe âLake of Lotusâ) .
(4) Endurance Dharani â the successful symptomfor the receiving of the ârelevant trainingsâ in the
proper recitation on this type of âmantrasâ 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 â Endurance Dharaniâ.âEnduranceâ has two meanings: one represents theâEndorsement of Ablerâ , and the other represents aâDecisionâ . The âEndorsement of Ablerâ means thatâafter the verification and endorsement , one hasbeen confirmed to have such an attainmentâ. Asfor the âDecisionâ, it indicates that one has âsurelyand profoundly realized, and has thus affirmativelyachieved a certain level of attainment, in a decisive and firm manner without any doubtsâ.
Therefore, the meaning of âEndurance Dharaniâ is
that âif one is able to recite this type of âmantraâ skillfullyto a very firm level without any losses , and can enterinto the level of âRight Concentrationâ (or âSamadhiâ inSanskrit) , so as to enable the energy of the âresonanceâ of âthis type of âmantraâ to give the rein to its ultimatelevel. This will further enable oneâs âPrimordial Natureâto manifest itself so as to have mutual âverificationand endorsementâ with âthe true existence of, and the
real meanings behind, the various Dharmasâ, thusconfirming and profoundly ratifying the attainment ofârealizing the true existence of, and the real meaningsbehind, the various Dharmasâ in a decisive and firmmanner without any doubtsâ.
In the âCommentary on the Vai rocana-abhisambodhi-tantraâ , the Tripi taka master(Tripitakacharya) Subhakarasimha has used theâtrue wordsâ (âMantrasâ in Sanskrit, or âShingonâ inJapanese, mean the âtrue wordsâ) to classify âmantrasâ
into five types:
1. What the âTathagatasâ (i.e. the âBuddhaâ) havespoken -- the âtrue wordsâ of the TathagataShakyamuni, Tathagata Mahavairocana, and so on.
2. What the âBodhisattvasâ have spoken -- the âtruewordsâ of Bodhisattva Avalokitesvara, BodhisattvaKsitigarbha, and so on.
3. What the Saints of the âTwo Vehiclesâ (i.e. theâSravaka-Buddhasâ and the âPratyeka-Buddhasâ)have spoken -- the âtrue wordsâ of thoseDharma practitioners, such as Sariputra andMaudgalyayana [the closest disciples of LordBuddha Shakyamuni, who have already realizedthe fruit of an âArhatâ (i.e the awakened state)].
4. What the âDevasâ have spoken -- the âtrue wordsâof Brahma, Yamadeva, and so on [this refers tothose âdevasâ (heavenly beings) that dwell inspace] .
5. What those âDevas that dwell on the groundâ havespoken -- the âtrue wordsâ of Indra, Vaisravana,and so on [this refers to those âdevasâ (heavenlybeings) that still need to dwell on the ground] .
Why is it necessary to have âMantrasâ to beclassified in such a way? This involves the degreeson the levels of practices and âstates of meditationâfor those who transmit those mantras . âTathagataâis, in fact, just another name for the âBuddhaâ, andis one of the ten names of all âBuddhasâ. Hence,
those mantras that are transmitted by the âBuddhasâ
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have been developed from the inductions of theirâRight Concentrationsâ (please refer to the articles onthe âWisdom in Directing Oneâs Dharma Practicesâof Issue 27 of the âLake of Lotusâ, concerning therelationship between âpower of meditationâ andâmantrasâ) , and so there is no doubt that it representsthose âvibration frequenciesâ of the most correct,profound, and be able to directly realize oneâs âown
nature, the true existence of, and the real meaningsbehind, the various Dharmasâ. In fact, this is the typeof âmantrasâ of the âEndurance Dharaniâ.
As for those âmantrasâ that are transmitted byeither Bodhisattvas or Devas, they have differenteffects and are quite effective in their related realms,such as in the âcalling up of ghosts and gods, sendingof ghosts and gods to do something, communicatingin different realms, and removing the barriers amongdifferent realmsâ, and so on. However, in terms of
assisting us to directly realize oneâs âown nature, thetrue existence of, and the real meanings behind, thevarious Dharmasâ, then only those âmantrasâ that aretransmitted by the âBuddhasâ are the most correctand splendid, as they are right on targets without anydeviations.
Within the âtrue wordsâ, each of the mantraswould have its own âSeed Syllableâ, from which itwould further arise the whole âWheel of Syllablesâ (thisrefers to the âWheel of the Mantraâ) . The main syllable
situated on the lotus flower and the moon disc at thecentre of the heart of the âYidamâ is, indeed, the truewordsâ âSeed Syllableâ of the âYidamâ. For instance, themain syllable âHum â is the true wordâs âSeed Syllableâof âBuddha Vajrasattvaâ, while the main syllable â Hrihâis the true wordâs âSeed Syllableâ of âBodhisattvaAvalokitesvaraâ, and so on.
Why there exists the âSeed Syllablesâ for thedifferent mantras? What are their functions? Howdoes one apply the âSeed Syllableâ and the âWheel
of the Mantraâ while reciting the mantras in order tocoordinate with oneâs Dharma practice? What are thekinds of relationships between the âSeed Syllableâ andthe âWheel of the Mantraâ with the âChannels, Breathsand Wisdom Dropsâ, as well as with the operationallaws of Mother Nature? What is their abstruseness?In correctly applying the âSeed Syllableâ and theâWheel of the Mantraâ, what will be the greatestsuccess and effect that one can achieve? Does itinvolve the level on the realizing of oneâs âown nature,the true existence of, and the real meanings behind,the various Dharmasâ? The answer is affirmative.
Since the answers to these questions involve theâspiritual guidance and oral-pith instructionsâ of âactualpracticesâ , and so it could only be transmitted tothose qualified disciples, and are thus omitted here.[âSpiritual Guidanceâ (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 âSpiritual Guidanceâ (Tri). The key points and crux of these are the âOral-pithinstructionsâ (Man-ngan). These âOral-pith instructionsâ are some key âvisualizationâ programming, and canalso be some methods to master shortcuts, or somekey points and methods to surmount âtraps, stagesand barriersâ. ]
If talking about the âmantrasâ that can allowoneself to directly realize oneâs âown nature, thetrue existence of, and the real meanings behind, the
various Dharmasâ, it would definitely be the mostwidely-known âheart mantraâ of the âPrajnaparamita-hridaya Sutraâ (i.e. the âHeart of Wisdom Sutra â, orsimply the âHeart Sutra â). âPrajnaâ in Sanskrit meansâWisdomâ, and âParamitaâ refers to the âbygone tothe other shoreâ. Thus, âPrajna-Paramitaâ means that:for those Dharma practitioners who possess suchâwisdomâ will be enabled to âattain Buddhahoodâ, 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 suchâwisdomâ is able to assist oneself to directly realizeoneâs âown nature, the true existence of, and the realmeanings behind, the various Dharmasâ.
What is the Core of the âPrajnaparamita-hridaya Sutraâ?
The âMahaprajnaparamita Sutraâ (i.e. theâGreat Perfection Wisdom Sutraâ) 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 âMahaprajnaparamita Sutraâ , the Lord BuddhaShakyamuni has the following explanation on suchâwisdomâ [0559b10]: âAt that time, the Lord Buddhahas told Sakra-devanam-Indra That is right, thatis right, is what you have said. âPrajnaparamitaâ isindeed very rare. If one is able to learn and realizeâPrajnaparamitaâ, then one will be able to learn andrealize âalmsgiving, pure precepts, forbearance,diligence, mental concentration (âDhyanaâ in Sanskrit) and wisdom (âPrajnaâ in Sanskrit) â Paramitas. If one
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is able to learn and realize âPrajnaparamitaâ, then onewill be able to learn and realize the âemptiness of theinnerâ (âadhy Ä tma- ĆĆ« nyat Ä â in Sanskrit) , the âemptinessof the outerâ (âbahirdh Ä -ĆĆ« nyat Ä â in Sanskrit) , theâemptiness of inner and outerâ (âadhy Ät ma-bahirdh Ä-
ĆĆ« nyat Ä â in Sanskrit) , the âemptiness of emptinessâ (âĆĆ« nyat Ä-ĆĆ« nyat Äâ in Sanskrit) , the âemptiness ofthe enormityâ (âmah Ä - ĆĆ« nyat Ä â in Sanskrit) , the
âemptiness of ultimate realityâ (âparam Ä rtha- ĆĆ« nyat Ä âin Sanskrit) , the âemptiness of the conditionedâ(âsamskrta- ĆĆ« nyat Ä â in Sanskrit) , the âemptiness ofthe unconditionedâ (âasamskrta- ĆĆ« nyat Ä â in Sanskrit) ,the âemptiness beyond limitsâ (âatyanta- ĆĆ« nyat Ä â inSanskrit) , the âemptiness of the absence of beginningand endâ (âanavar Ä gra- ĆĆ« nya tÄ â in Sanskrit) , theâemptiness without non-focusâ (âanavak Är a- ĆĆ« nyat Ä âin Sanskrit) , the âemptiness of the indestructibleâ (ânirvikÄ ra -ĆĆ« nyat Äâ in Sanskrit) , the âemptiness ofessential natureâ (âprakrti- ĆĆ« nyat Ä â in Sanskrit) , theâemptiness of individual characteristicsâ (âsvalaksana-ĆĆ« nyat Ä â in Sanskrit) , the âemptiness of commoncharacteristicsâ (â sÄ m Ä nya-laksana -Ć Ć« nyat Ä â inSanskrit) , the âemptiness of all phenomenaâ (âsarva-dharma- ĆĆ« nyat Ä â in Sanskrit) , the âemptiness ofthe unapprehendableâ (âanupalambha -ĆĆ« nya tÄ â inSanskrit) , the âemptiness of immaterialityâ (âabh Ä va-ĆĆ« nyat Ä â in Sanskrit) , the âemptiness of its own natureâ (âsvabh Ä va- ĆĆ« nyat Ä â in Sanskrit) , the âemptiness ofimmaterial own natureâ (âabh Ä va-svab hÄ va- ĆĆ« nyat Ä â
in Sanskrit) . If one is able to learn and realizeâPrajnaparamitaâ, then one will be able to learn andrealize the âtrue natureâ (âBhutatathataâ in Sanskrit) ,the âDharma realmâ (âDharmadh Ä tuâ in Sanskrit) , the âDharma-natureâ (âDharmat Ä â in Sanskrit) , the ânatureof no illusionâ, the âimmutable natureâ, the âuniversalnatureâ, the âimmortal natureâ, the âinherent dharmaâ,the âabiding dharma-natureâ, the âregion of realityâ, theâvisible vault of spaceâ, the ârealm beyond thoughtsand wordsâ (âAcintyadh Ä tuâ in Sanskrit) ............. If oneis able to learn and realize âPrajnaparamitaâ, then onewill be able to learn and realize all schools of mantras (âDharani mukhaniâ in Sanskrit) and all schools of rightconcentrations (âSam Ä dhisâ in Sanskrit) .............â
The meaning is that those who are able tolearn and realize such wisdom can master boththe meanings and the integration of all kinds ofâemptinessâ (a total of twenty kinds of âemptinessâ) .For those who are able to learn and realize suchâwisdomâ, they will also be able to realize oneâsâown nature, the true existence of, and the real
meanings behind, the various Dharmasâ. There is
one sentence which also mentions that for those whoare able to learn and realize such âwisdomâ, theywill also be able to master and integrate all kinds ofâMantraâ (âDharaniâ) practices, as well as all kindsof âRight Concentrationâ (âSam Ä dhiâ) practices.The Lord Buddha Shakyamuni has placed bothâMantrasâ (âDharaniâ) and âRight Concentrationsâ (âSam Ä dhiâ) together, and so we can understand
the interdependent relationship between the two .In order to be able to realize oneâs âown nature, thetrue existence of, and the real meanings behind,the various Dharmasâ, one should be reminded ofthe most important key criterion of ânot graspingonto any side of âemptinessâ and âexistenceâ â, and ofcourse this include âMantrasâ (âDharaniâ) and âRightConcentrationsâ (âSam Ä dhiâ) .
Therefore, in Volume 101, the third sectionof Chapter 29 of âMahaprajnaparamita Sutraâ ,
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:ââPrajnaparamitaâ could allow one to get rid of thegrasping on the âemptiness of the innerâ (âadhy Ä tma-sunyataâ in Sanskrit) , and thus it increases oneâsantidotes. It could also allow one to get rid of thegrasping on the âemptiness of the outerâ (âbahirdh Ä -ĆĆ« nyat Ä â in Sanskrit) , the âemptiness of inner andouterâ (âadhy Ä tma-bahirdh Ä -ĆĆ« nyat Ä â in Sanskrit) ,the âemptiness of emptinessâ (âĆĆ«n yat Ä -ĆĆ« nyat Ä â inSanskrit) , the âemptiness of the enormityâ (âmah Ä -ĆĆ« nyat Ä â in Sanskrit) , the âemptiness of ultimate realityâ (âparam Ä rtha- ĆĆ« nya tÄâ in Sanskrit) , the âemptinessof the conditionedâ (âsamskrta- ĆĆ« nyat Ä â in Sanskrit) ,the âemptiness of the unconditionedâ (âasamskrta-nya tÄ âin Sanskrit) , the âemptiness beyond limitsâ (âatyanta- ĆĆ« nyat Ä â in Sanskrit) , the âemptiness ofthe absence of beginning and endâ (âanavar Ä gra-ĆĆ«n yat Ä â in Sanskrit) , the âemptiness without nonfocusâ
(âanavak Ä ra- ĆĆ« nyat Ä â in Sanskrit) , the âemptiness ofthe indestructibleâ (ânirvikÄ ra- ĆĆ« nyat Ä â in Sanskrit) , theâemptiness of essential natureâ (âprakrti- ĆĆ« nyat Ä â inSanskrit) , the âemptiness of individual characteristicsâ (âsvalaksana- ĆĆ« nyat Ä â in Sanskrit) , the âemptinessof common characteristicsâ (âs Äm Ä nya-laksana-ĆĆ«n yat Ä â in Sanskrit) , the âemptiness of all phenomenaâ(âsarva-dharma- ĆĆ«n yat Äâ in Sanskrit) , the âemptinessof the unapprehendableâ (âanupalambha -ĆĆ« nyat Ä â inSanskrit) , the âemptiness of immaterialityâ (âabh Ä va-ĆĆ« nya tÄ â in Sanskrit) , the âemptiness of its own natureâ
(âsvabh Ä va -ĆĆ« nyat Ä â in Sanskrit) , the âemptiness of
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immaterial own natureâ (âabh Ä va-svabh Äv a- ĆĆ« nyat Ä âin Sanskrit) , and thus it increases oneâs antidotes.Idem! Such âPrajnaparamitaâ could allow one to getrid of the grasping on the âtrue natureâ (âBhutatathataâin Sanskrit) , and thus it increases oneâs antidotes.It could also allow one to get rid of the grasping onthe âDharma realmâ (âDharmadh Ät uâ in Sanskrit) , the âDharma-natureâ (âDharmat Ä â in Sanskrit) , the
ânature of no illusionâ, the âimmutable natureâ, theâuniversal natureâ, the âimmortal natureâ, the âinherentdharmaâ, the âabiding dharma-natureâ, the âregion ofrealityâ, the âvisible vault of spaceâ, the ârealm beyondthoughts and wordsâ (âAcintyadh Ä tuâ in Sanskrit) ,and thus it increases oneâs antidotes. ........... SuchâPrajnaparamitaâ allows one to get rid of the graspingon all schools of mantras (âDharani mukhaniâ inSanskrit) , and thus it increases oneâs antidotes. It alsoallows one to get rid of the grasping of all schools of right concentrations (âSa mÄ dhisâ in Sanskrit) , and thusit increases oneâs antidotes. ...........â
It means that for those who are able to learnand realize such âwisdomâ, they can also get rid ofthe grasping on all kinds of âemptinessâ (a total oftwenty kinds of âemptinessâ) .Similarly, for those who areable to learn and realize suchâwisdomâ, they can also getrid of the grasping on therealizing of oneâs âown nature,the true existence of, andthe real meanings behind,the various Dharmasâ. Thereis one sentence which alsomentions that for those whoare able to learn and realizesuch âwisdomâ, they can alsoget rid of the grasping on allkinds of mantras (âDharaniâ inSanskrit) , and all kinds of right
concentrations (âSam Ä dhisâ inSanskrit) .
âNot Graspingâ does notmean that one just âlies downsomewhere, doing nothing,and care less about anythingâ.In fact, the Lord Buddha Shakyamuni has taught uswhat are the benefits for learning and realizing on thewisdom of âemptiness, dharma nature, own nature,the true existence of, and the real meanings behind,
the various Dharmas, mantras and meditationâ in
the first place, in order to enable all sentient beingsto understand and comprehend the true nature ofâEmptiness: Neither Existence Nor Voidnessâ, andto keep them away from falling into the two extremesof âExistenceâ and âVoidnessâ. Only after that thatthe Lord Buddha Shakyamuni has further told us thatthe real wisdom is âto learn and realize, but withoutgraspingâ. It means that âone should ânot be driven
by greed, hatred and ignorance in grasping ontoâexistenceâ. Because of this grasping, one wouldthen âattach to and reluctant to part fromâ, and evenusing âunscrupulous methods in obtainingâ what theywant. Moreover, one should not be so âignorantâ as tograsping onto the idea that âeverything is emptinessâ,such that one would be âlike an idiotâ to just simply âliedown somewhere, doing nothing and care less aboutanythingâ. Actually, how could one be able to learnand realize such âreal wisdomâ?
In Volume 101, the fourth section of Chapter 29of âMahaprajnaparamita Sutraâ , translated by theVenerable Tripitaka Master (Tripitakacharya) Xuanzangat the behest of the King of the Tang Dynasty, the LordBuddha Shakyamuni further explains that [0568b11] :
âFor those virtuous men andwomen that never departfrom the âBuddha-wisdomâ(âSarvajñaâ in Sanskrit) and theâBuddha-wisdom mindâ, theywill apply the skillful means ofânothing obtainableâ...............Such âPra jnaparami taâ i sa Great Spir i tual Mantra .Such âPra jnaparami taâ i sa G r e a t B r i g h t M a n t r a .Such âPra jnaparami taâ i sa Most Supreme Mantra .Such âPrajnaparamitaâ is anUnequalled Mantra . SuchâPrajnaparamitaâ 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 âPrajnaparamitaâ, virtuous men andwomen should not obtain the âemptiness of the innerâ (âadhy Ä tma- ĆĆ« nyat Ä â in Sanskrit) , and also shouldnot obtain the âemptiness of the outerâ (âbahirdh Ä -ĆĆ« nyat Ä â in Sanskrit) , the âemptiness of inner and
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outerâ (âadhy Ä tma-bahirdh Ä-ĆĆ« nyat Ä â in Sanskrit) ,the âemptiness of emptinessâ (âĆĆ« nyat Ä-ĆĆ« nyat Ä â inSanskrit) , the âemptiness of the enormityâ (âmah Ä -ĆĆ« nyat Ä â in Sanskrit) , the âemptiness of ultimate realityâ (âparam Ä rtha- ĆĆ« nyat Äâ in Sanskrit) , the âemptinessof the conditionedâ (âsamskrta- ĆĆ« nyat Ä â in Sanskrit) ,the âemptiness of the unconditionedâ (âasamskrta-ĆĆ«n yat Ä â in Sanskrit) , the âemptiness beyond limitsâ
(âatyanta- ĆĆ« n ya tÄ â in Sanskrit) , the âemptiness ofthe absence of beginning and endâ (âanava rÄ gra-ĆĆ« nyat Ä â in Sanskrit) , the âemptiness without nonfocusâ (âanavak Ä ra- ĆĆ« nyat Ä â in Sanskrit) , the âemptiness ofthe indestructibleâ ( ânirvikÄ ra- ĆĆ« nyat Ä â in Sanskrit) , theâemptiness of essential natureâ (âprakrti- ĆĆ« nyat Ä â inSanskrit) , the âemptiness of individual characteristicsâ (âsvalaksana- ĆĆ« nya tÄ â in Sanskrit) , the âemptinessof common characteristicsâ (â s Ä m Ä nya-laksana-ĆĆ« nya tÄ â in Sanskrit) , the âemptiness of all phenomenaâ(âsarva-dharma- ĆĆ« nyat Ä â in Sanskrit) , the âemptinessof the unapprehendableâ (âanupalambha -ĆĆ« nyat Ä â inSanskrit) , the âemptiness of immaterialityâ (âabh Ä va-ĆĆ« nyat Ä â in Sanskrit) , the âemptiness of its own natureâ (âsvabh Ä va- ĆĆ« nya tÄ â in Sanskrit) , the âemptiness ofimmaterial own natureâ (âabh Ä va-svabh Ä va- ĆĆ« nya tÄ â inSanskrit) . In not obtaining anything from the âemptinessof the innerâ (âadhy Ä tma- ĆĆ«n ya tÄ â 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 âPrajnaparamitaâ should not obtain the âtrue natureâ(âBhutatathataâ in Sanskrit) , and also should not obtainthe âDharma realmâ (âDharmadh Ä tuâ in Sanskrit) , the âDharma-natureâ (âDharmat Ä â in Sanskrit) , the ânatureof no illusionâ, the âimmutable natureâ, the âuniversalnatureâ, the âimmortal natureâ, the âinherent dharmaâ,the âabiding dharma-natureâ, the âregion of realityâ, theâvisible vault of spaceâ, the ârealm beyond thoughtsand wordsâ (âAcintyadh Ä tuâ in Sanskrit) . As ânothingobtainableâ from the âtrue natureâ (âBhutatathataâin Sanskrit) and so on, one will not be able to harmoneself, harm others, and all other things...........â
It means that this wisdom is the â Great SpiritualMantra , Great Bright Mantra , Most Supreme Mantra , Unequalled Mantra , and King of All Mantras â. In orderto learn and realize such wisdom, one should beginwith this mantra. And what is the âoral-pith instructionâfor learning and realizing this mantra? It is by applyingthe âskillful means of ânothing obtainableââ so that onewould not be grasping onto the benefits that comefrom such wisdom. In this way, one would be able to
realize oneâs âown nature, the true existence of, and
the real meanings behind, the various Dharmasâ, andwill approach to accomplish the âutmost, right andperfect enlightenmentâ (âAnuttara-samyak-sambodhiâin Sanskrit) , which is the greatest benefit of âattainingBuddhahoodâ. It is because of the fact that there isânothing obtainableâ, and so there are no âkarmasâ tobe attached, and thus no karmic entanglements withany sentient beings, and also no inner attachments.â
In this way, one would not do anything harmful tooneself, to others, and to all other thingsâ, and soon. Obviously, after the âattainment of Buddhahoodâ,it does not mean to just âlie down somewhere,doing nothing, and care less about anythingâ.(âKarmic forcesâ are the âtractionsâ. âKarmic Webâ ofNetworking : due to the virtuous and wicked behaviorsin past countless lifetimes , a mutually-intertwining andinfluencing connection between the âmental strengthsâof both oneself and of others has been formed. Thismutually-affected network of tractions is known as theâkarmic web of networkingâ. Please refer to the VCDon âThe Inconceivable Law of Karmaâ, published byDudjom Buddhist Association).
How to Take the Short Cut in âAttainingBuddhahoodâ?
In Volume 101, the fifth section of Chapter 29of âMahaprajnaparamita Sutraâ , translated by theVenerable Tripitaka Master (Tripitakacharya) Xuanzang
at the behest of the King of the Tang Dynasty, the LordBuddha Shakyamuni further explains that [0570a09] :
âFor those virtuous men and women who learn sucha King of Great Mantra of âPrajnaparamitaâ, they have nothing obtainable from me and the Holy Dharma,and yet they will attain the âutmost, right and perfectenlightenmentâ. 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 âPrajnaparamitaâin learning and practicing diligently. As a result, theyhave already attained the âutmost, right and perfectenlightenmentâ, and are turning the splendid Dharmawheel to enlighten countless sentient beings.â
It means that: âby using the skillful meansof ânothing obtainableâ in practicing this mantra,though it is ânothing obtainableâ, yet because ofthis, one could then attain the âutmost, right andperfect enlightenmentâ, which is the âattainmentof Buddhahoodâ. And because of their diligently
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practicing this mantra, all the past Bodhisattvashave âattained Buddhahoodâ. With that, they have
widely transmitted the Holy Dharma to enlightencountless sentient beings, and they have beenacting most proactively .â It is clearly stated in theâSutrasâ that the recitation of this âGreat BrightMantraâ is the short cut to âattain Buddhahoodâ.There have been countless Dharma practitionerswho, having diligently reciting this mantra, haveâattained Buddhahoodâ in past kalpas.
The Lord Buddha Shakyamuni has explainedthe subtle relationship between âvoidnessâ andâexistenceâ, and how one could handle about them,in the âSutrasâ in a very thorough manner withoutanything vague. As to the functions of âmantrasâ, therehave been even greater acknowledgments on them,without any belittlements at all. It even mentions thatâAll the wisdom in âattaining Buddhahoodâ is containedin this âmantraââ.
There have been countless numbers of peoplewho have studied this âHeart Sutraâ in the pastthousand years, and yet most of them have merelyspent all of their efforts in trying to understandthe principle of âemptinessâ and its meanings.Unfortunately, they have missed the very core ofthe âoral-pith instructionâ on the âHeart Sutraâ : itsMantra . No matter how hard worldly people try todeeply understand the principle of âemptinessâ andits meanings in the âHeart Sutraâ , they still have usedtheir mundane limited wisdom in trying to understandthe infinite âown nature, the true existence of, and thereal meanings behind, the various Dharmasâ. Andbecause of the fact that they are using their secular
limited wisdom, with their lack of understanding on
the abstruseness of âMantrasâ, and so they haveused their âarrogant, frivolous, and short-sightedâknowledge and understanding in criticizing thepractice of reciting âMantrasâ.
These peopleâs ignorant criticisms and attackshave not only blocked and hindered the âeyesâ of theâmindsâ of the latecomers, but also have committed a
serious âsin of slandering the Dharmaâ, 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 beingâmonksâ, and they are influencing the âwisdom livesâ ofcountless people. Though some other aspects of thesepeople have been regarded as role models and areadmirable, yet because of their âsins of slandering theDharmaâ, 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 âHeart Sutraâ is the wisdom that enablesall practitioners to âattain Buddhahoodâ, which is thisâGreat Bright Mantraâ. This is because the âsoundfrequencyâ of this mantra is strong enough to initiatethe manifestation of the âprimordial natureâ of allsentient beings, such that it enables them to rely onthis boundless wisdom to attain the âutmost, right and
perfect enlightenmentâ, which is the âattainment ofBuddhahoodâ. 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 âGreat Bright Mantraâ will enableone to spark up oneâs 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 âMahaprajnaparamita Sutraâ hasused the way of âspiritual guidanceâ (tri) to thoroughlyexplain the principle of âemptinessâ and its meanings,in order to lay down a path for Dharma practitioners torecite this âGreat Bright Mantraâ . To recite this âGreatBright Mantraâ in accordance with the Holy Dharma ,one should begin by using the correct principleof âemptinessâ and its meanings as the âprincipalmindsetâ in order that there might be hopes for oneâssuccess. As such, the Lord Buddha Shakyamuni has
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used very meaningful andheartfelt words repeatedlyto explain the principle ofâemptinessâ and its meanings,with the key to its success stillremains in relying upon therecitation of this âGreat BrightMantraâ . In other words, the
principle of âemptinessâ andits meanings is actually theâSpiritual Guidanceâ (Tri), whilethe reciting of this âGreat BrightMantraâ is, indeed, the âOral-pith instructionâ (Man-ngan) .
If one is not using thep r inc ip l e o f â empt ines sâand i t s meanings as theâ p r i n c i p a l m i n d s e t â i n
rec i t ing th is âGreat BrightMantraâ , 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 âparrotâs recitation of mantrasâ,and so it will be very difficult for one to manifestoneâs âprimordial natureâ. If one is unable tomanifest oneâs âprimordial natureâ, then it willnever have the real wisdom in order to attainthe âutmost, right and perfect enlightenmentâ ofâat taining Buddhahoodâ.
If one merely understands the principle ofâemptinessâ and its meanings, but does not recite thisâGreat Bright Mantraâ , 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 âemptinessâ andits meanings as the âprincipal mindsetâ, but also hasthe techniques and even âoral-pith instructionsâ on therecitations of the âMantrasâ. With these, if one woulddiligently practice this âGreat Bright Mantraâ, then onemust be able to âattain Buddhahoodâ as according tothe revelations of the âSutrasâ.
Therefore, the meaning of the âEndurance Dharaniâ is this: âif one is able to recite this kindof âmantrasâ skillfully, to the very firm level withoutlosing anything so as to enter into the level of âRightConcentrationâ, such that this will enable the energyof âresonanceâ of âthis kind of mantrasâ to give reinto its ultimate level, which will further enable oneâs
âprimordial natureâ to manifest itself so as to have
mutua l âver i f ica t ion andendorsementâ of the âtruee 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 â .This further confirms byprofoundly realizing andratifying the achievementof oneâs â realizing the true
existence of, and the realmeanings behind, the variousDharmasâ , in a decisive andfirm manner without anydoubts whatsoeverâ . Assuch, one will definitely beable to âattain Buddhahoodâ .
Hoping that the âGreatBright Mantraâ of this kind ofâEndurance Dharaniâ couldbe taken seriously by allconcerned, and also praying
and aspiring that all thoseDharma practitioners whocan recite this mantra âinaccordance with the Holy
Dharmaâ will continue on until they will eventuallysucceed. In this way, we sincerely wish that will be nomore people who will âslander on the âmantrasâ andthe âHoly Dharmaââ again in this secular world!
Besides the mysteries of the âresonanceâ andthe âoperations of particlesâ, are there any otherdeeper meanings in the recitations of âMantras,Buddhaâs Holy Names, or the Sutrasâ? Are there anydifferences in the recitations of âMantras, BuddhaâsHoly Names, or the Sutrasâ? 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: âthe âconsciousâ and theâsub-consciousâ levels. Will they be beneficial tooneâs Dharma practice? What are the effects that areproduced in the practice methods for the recitationsof âMantras, Buddhaâs Holy Names, or the Sutrasâ? Towhat degrees and levels do these practice methodsinfluence oneâs âmental strengthâ? 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 âLakeof LotusââŠâŠâŠ (To be Continued)
(Note: The newly released book on âThe Wisdom inDirecting Oneâs Dharma Practice (1)â has alreadybeen published. Its contents include the articles onâThe Wisdom in Directing Oneâs Dharma Practiceâfrom Issues 1 to 10).
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