A
Complete and Detailed Exposition on the True Buddha Tantric Dharma
By Living Buddha Sheng-yen Lu
Translated by Janny Chow
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 ?ruition 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 Buddhas' exhalations and
inhalations are one's own exhalations and inhalations; one's own
exhalations and inhalations are the Buddhas' 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?
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? 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? 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? 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.
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