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Wednesday, December 19, 2012

[14] 密教大光华 Complete Exposition-True Buddha Tantric Dharma

The High King Avalokitesvara

Sutra and Rebirth Mantra

The seventh step of the Liturgy is the recitation of the High King Avalokitesvara Sutra. [Grand Master Lu rings the bell.] Why was this sutra selected? It was selected because this was the first Buddhist sutra I came upon in this life, although it was already in existence during the time of the Tang Dynasty (618-907). It is a sutra of great mystical powers although it comprises only the names of Buddhas. I was specifically drawn to this sentence in the sutra: "By constantly invoking this sutra, one is liberated from the suffering of birth and death, and freed from all the many kinds of suffering." As soon as I read this sentence, a feeling of joy came over me. At that time I felt that life was far too painful and there was too much suffering in the world, as I had encountered many difficulties when I first started my work. I felt that extinguishing the suffering of birth and death and eliminating all hindrances was exactly what the sentient beings needed in order to be taken out of the bitter cycle of samsara. Therefore, I am fond of this sutra which has been recited by many people ever since the Tang Dynasty. Since this sutra is swiftly efficacious, I have included it in the True Buddha Tantric Dharma practice and hope everyone will recite it.

Following the "Seven World-Honored Buddhas Mantra," which is a very good mantra, one additionally recites "Rebirth Mantra." The Amitabha Buddha's Rebirth Mantra enables one to be reborn in the Maha Twin Lotus Ponds of Sukhavati. This is why one chants the Rebirth Mantra. Is the chanting of the High King Avalokitesvara Sutra and the Rebirth Mantra accompanied by visualization? If one is in the middle of performing a deliverance, then one needs to do a visualization. The simplest method is to form the "Great Ocean Liberation Mudra."

After chanting the Rebirth Mantra seven times, visualize a Dharma vessel manifesting to carry the souls to be delivered, which soars up to the spiritual realm above. After this, one releases the mudra. This is the "Great Ocean Liberation Mudra." [Grand Master demonstrates.] While forming thismudra, one visualizes a vessel appearing in a great ocean, with souls from the nether worlds carried by it to liberation. Afterwards, the mudra is released [at the forehead]. [Grand Master Lu rings the bell.]

Visualizations of the Empowerment Emptying the Mind of the Three Lights

The Main Body or core of the Liturgy commences with the eighth step. In Tantric practices, the Prologue Section is followed by the Main Body. The Main Body consists of three parts: Visualization (with Mudra), Mantra recitation, and finally Meditation (entering Samadhi). I have often mentioned that when one is travelling, whether by plane or bus, or by any vehicle, or when one is in a hurry to go to work and does not have sufficient time to do the Great Homage, Fourfold Refuge,and Mandala Offering, one can skip the first seven steps and begin with the Main Body. The simplest way to practice when there is such a time constraint is to do just the Main Body, which is Visualization, Mantra recitation, and entering Samadhi. However, during ordinary times, one must do the complete practice, which comprises the Prologue, Main Body, and Epilogue. Only when there is a special reason, such as constraint of time or place, may one practice just the Main Body.

I shall first discuss "Visualization." As an illustration, if one is practicing the Amitabha Personal Deity Yoga, one forms the Amitabha Mudra. This is the Amitabha Root Mudra [Grand Master demonstrates] which differs from the Amitabha Meditation Mudra. This is the Meditation Mudra [Grand Master demonstrates.] Either one of these two mudras can be employed, and then one can begin the visualization. One should bear in mind that there are eight Principal Deities in the True Buddha School, each of which has a specific visualization. The visualizations of Jambhala and Vajrasattva will differ. Each of these deities has his own specific mudra, mantra, and visualization. One can study in detail the True Buddha Dharma: The Actual Practice to achieve a thorough understanding of the ritual steps.

Now, let us say that I am practicing the Amitabha Yoga. What kind of visualization do I do? First I empty my mind. Many students have asked me how to empty the mind, because they find they are unable to do so even with their eyes closed. Are they becoming the Amoghasiddhi Buddha'? '(Grand Master made a pun here with the name of Amoghasiddi Buddha in Chinese which is made up of five characters with the first two characters meaning "not empty".)[laughter]

No, they are not! It is just that their minds are very busy with many complicated thoughts, and these thoughts prevent them from emptying their minds. How does one visualize emptiness? In Tantrayana it is taught that a clear, blue and sunny sky, without any trace of clouds, can be visualized as "emptiness." For example, imagine riding inside an airplane, high above all the clouds. One looks out into the sky on a very fine, sunny day and all one sees is clear and untainted sky. One visualizes this cloudless, clear sky and chants the Emptiness Visualization Mantra, "Om, Su-ba-wa, Su-da, Sa-er-wa, Daer- ma, Su-do-hang."

There should be another "Su-ba-wa" before the "Su-do-hang." It should be "Om, Su-ba-wa, Su-da, Sa-er-wa, Da-er-ma, Su-ba-wa, Su-do-hang." When I recited the mantra, I was afraid that I would make a mistake. It turns out that the more thought I gave to this notion, the more mistakes I made! [audience laughter]

Normally when I recite this mantra, I don't make any mistakes. Perhaps I was nervous in the presence of so many people. The correct Emptiness Visualization Mantra is "Om, Su-ba-wa, Su-da, Sa-er-wa, Da-erma, Su-ba-wa, Su-do-hang."

One must chant the correct mantra, as it is not acceptable to miss even one word. If I am practicing by myself, I recite the mantra correctly. However, facing an audience, I sometimes cannot enunciate the words clearly. [audience laughter] Clear enunciation in public speaking requires extensive training. Sometimes when one tries hard to correctly enunciate the mantra sound, the opposite happens. Also, if someone has one front tooth missing, one's enunciation of the mantra will be indistinct and there will be a lot of "sh" sounds mixed with it. In any case, even if one is usually able to chant the mantra correctly and quickly, if an occasion demands one to enunciate it correctly, the opposite happens. What kind of psychological rationale is involved in this? I do not know.



Basics [14]. More to come.....

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Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef

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