A
Complete and Detailed Exposition on the True Buddha Tantric Dharma
By Living Buddha Sheng-yen Lu
Translated by Janny Chow
The Fourfold Refuge
The next step in the liturgy is the Fourfold Refuge Practice, which
also employs mantra, mudra, and visualization. Please note that this
practice is the source of the power of reliance. Through relying on
one's guru, who transmits to one the lineage, one obtains this power of
reliance.
The mantra to recite is: Namo Guru bei, Namo Buddha ye, Namo Dharma
ye, Namo Sangha ye. Before this mantra is recited, one visualizes the
guru, Triple Jewels, and scriptures to appear in the space before and
above one, swirling to transform into a beam of great white light which
pours down on oneself. The guru, Triple Jewels, and all of the
scriptures combine to form the great white light which enters through
the crown of the practitioner, so one's body is filled with a luminous,
white nectar. This is followed by the expulsion of black vapor from
one's skin pores. The empowerment of the light causes the obscurations
within one's being to be expelled through the skin pores. After this visualization,
one then proceeds to recite three times, "Namo Guru bei, Namo
Buddha ye, Namo Dharma ye, Namo Sangha ye."
This Fourfold Refuge Practice is, in itself, the power of reliance.
One's root guru plays an extremely crucial role because all the
practices in cultivation are transmitted to one by the root guru.
The Nyingmapa Lineage
I would like to speak
about my own gurus. When I was living at Ballard (Washington) and
cultivating there, Padmasambhava appeared to me out of the spiritual
realm and brought me to a place called Pon-je-pu in Nepal. I don't know
if you have heard of the place, but it was there that he gave me
teachings and empowerments in many practices. He still continues to
teach me. That is why Padmasambhava is equivalent to my guru in the
Nyingmapa lineage.
The Gelugpa Lineage
Regarding my Gelugpa
lineage, I have taken refuge in Guru Thubten Taerchi. He recently gave
me two tokens, a vajra and a bell made of gold. He told me, "This
vajra and bell represent my empowerment to you of the Highest Tantra
Practice." These two tokens are now upstairs in my office. In
addition, my guru from the Gelugpa lineage, or your grand-guru, has
personally scribed a verse in calligraphy which is now on display in the
dining area. The name "Thubten Chi-ju" appears on it, too.
Thubten Chi-ju is the refuge name given to me by Guru Thubten Taerchi,
and it represents the lineage of Lama Thubten of the Gelugpa
school.
The Origin of Thubten Chi-ju
There was a period in the
past when I called myself Thubten Ch'i-mo because, at the beginning, my
guru gave me a note with the word "Thubten" on it and asked me
to pick from another list a word to create my refuge name At that time,
a group of his students started their refuge names with the word Ch'i
and I liked the word Mo because it reminded me of Maha, so I became
Thubten Ch'i-mo. Later, while I was in Hong Kong for another visit, my
guru told me that many of his students were not very good. Well, how
should I describe this? He sometimes likes to use rather coarse words.
[audience laughter] He was commenting that the students whose refuge
names began with Ch'i were not very good, well, I won't say anymore, as
I was also one of them. [audience laughter] Anyway, he said he was going
to annul the discipleship of all students with names that began with
Ch'i. Then he suddenly wrote the verse with the name Thubten Chi-ju and
showed it to me as my new refuge name There was nothing I could do but
to accept the new name [audience laughter] In the verse he added
"True Master Lianhsiang" (Mrs. Lu) behind my name Perhaps she
is the true master, while I am just the assistant. [audience laughter]
Anyway, this new name of mine, Chi-ju, means self-mastery and freedom,
so I don't really care who is the head and who is the assistant head.
After all, my name is written before her name [audience laughter]
So, after writing this verse,
which has "Thubten Chi-ju" and "True Master Lian-hsiang"
in it, he asked the students in the Hong Kong chapter to have it mounted
and framed. Then he hung up the calligraphy and asked Master Lian-hsiang
and I to stand in front of it to have a picture taken. This really made
him happy. I guess my guru is somewhat eccentric. [audience laughter] I
shouldn't have said that! [audience uproar of laughter]
The Sakyapa Lineage
You all know that my guru
from the Sakyapa lineage is Sakya Cheng-kung, who is also an old master.
After I met him, he gave me many empowerments including the Acharya
Empowerment. Padmasambhava also gave me the Acharya Empowerment. Guru
Thubten Taerchi gave me the Highest Tantra Empowerment.
The Kagyu Lineage
When I met the sixteenth
Karmapa, he gave me the Five Dhyani Buddhas Empowerment, which is the
highest empowerment — even higher than the Acharya Empowerment. If one
knows about Tantric Dharma, one will understand that the Five Dhyani
Buddhas Empowerment or the Supreme Buddha Crown Five Dhyani Buddhas
Empowerment is the pinnacle of all empowerments. In this empowerment,
one of the Buddhas stands above one's head, one in front of one's brow,
a Buddha at each ear, and one Buddha at the back of one's head. The only
Buddha greater than the Five Dhyani Buddhas is the Adi Buddha — the
Primordial Buddha — or Pu Hsien Wang Tathagata [Samantabhadra Buddha].
He, however, is a Dharma Body, a Vajra Dharani, whose manifestation is
the Five Dhyani Buddhas. Therefore, the Supreme Buddha Crown Five Dhyani
Buddhas Empowerment is, indeed, the greatest empowerment. The Five
Buddhas are: to the north the Buddha that formed from the merging of
Buddha Shakyamuni and Amoghasiddhi; to the east Akshobya Buddha, who is
also known as the Immovable Buddha; to the south Ratnasambhava; to the
west Amitabha Buddha, and in the center Mahavairocana.
Thus it is rather strange
that, upon meeting me, the Sixteenth Karmapa would give me the Five
Dhyani Buddhas Empowerment. Perhaps it was a mistake. [audience
laughter] Anyway, I had requested the Five Dhyani Buddhas Empowerment
and he bestowed it. Therefore, this empowerment is the greatest, even
greater than the Acharya Empowerment.
There are as many levels of
empowerment or initiation as there are levels of practice: external,
internal, esoteric, and inner-esoteric. There are also many other kinds
of empowerments such as the Vase Empowerment, Vajra Empowerment, Bell
Empowerment, Crown Empowerment, and Name Empowerment. All these are
related to higher level practices.
Respecting Teachers
At the beginning, Mr.Three-Peaks-Nine-States
taught me many kinds of mudras and I was brought to the realm of the
spirits by the Buddhas and Bodhisattvas. They brought me to visit the
Maha Twin Lotus Ponds. The Taoist Hermit of Purity (Taoist Ching Chen),
also known as the Monk Liao Ming, taught me many Taoist and Tantric
practices. When I was at the Jade Emperor Temple in Taiwan, I met the
blue-robed lady, Ms. Chi 0, whom we now call Aunt Chi O. She asked me to
join my palms and kneel down and, as soon as I did this, I immediately
achieved Oneness with the Universe and obtained the Divine Eyesight. I
have met many teachers in the past and, even now, my heart is full of
reverence for every one of them. In the end, Ms. Chi O also took refuge
in the True Buddha School, and that is why she often talks about how a
teacher helps a student and then the student turns around to help the
teacher.
For three years my invisible
teacher from the spirit realm, Mr.Three-Peaks-Nine-States, taught me
many detailed practices. Someone has commented that they found it
curious that I should address him as Mister rather than Master.
Actually, in ancient China, Mister is the most revered title one could
use to address an honored person. The person who made that comment had a
poor knowledge of Chinese culture and was unaware of the traditional
connotation. In modern times, Mister has become a very ordinary form of
address. For example, when someone now writes "Mr. Sheng-yen
Lu," it is meant to be a common form of address. But, in ancient
China, only extraordinary personalities who were very lofty and who had
attained realization were referred to as "Mister." That is why
my spirit teacher refers to himself as Mr. Three-Peaks-Nine- States.
There is another Great Being from whom I frequently received teachings,
who calls himself Mr. Ancient Lotus. Very great Buddhas have come to
teach me. All these happenings are authentic. The lineages transmitted
to me are also authentic.
Criticism — A Form of Blessing
To be very honest with
you, in this life, I have no fear of criticizing anyone. After all, when
I criticize someone, I am actually blessing that person. So, what does
it matter! [audience laughter]
When a Buddha criticizes a
sentient being, it is motivated by love. Why would I even bother unless
I cared about the individual? Isn't this true? I only scold people for
whom I care and wish the best to happen. That is why such criticism is
also a kind of love, a kind of empowerment from my inner being.
I have taken a lot of
criticism from many of my own gurus. Guru Thubten Taerchi frequently
criticizes me, but I take it very well. In the past, Sakya Cheng-kung
also scolded me severely, but I never answered him back, nor any of my
gurus for that matter. After all, a disciple is supposed to be empowered
by his guru, not the other way around! [audience laughter] I feel that
it is entirely appropriate for my guru to empower me through criticism.
I am completely accepting because it shows that my guru cares and thinks
about me. When one's guru stops criticizing one, it could be that the
guru no longer thinks of one or there is no longer any kind of
gurudisciple relationship between them. It is worthwhile to be scolded
by one's guru, as it shows that the guru cares and loves and thinks
about one.
My guru loves to scold me,
and he does it all the time. Yet, whenever I visit, instead of
criticism, I get a big hug from him. I have heard of my guru's criticism
of me, and I still go to pay homage to him This pleases him
tremendously, as he feels that I am a good disciple who thinks about him
and who will not be turned away by criticism.
Power of Reliance
Amid all this is the power
of reliance. After taking refuge in a certain guru, one has to obey the
guru and treasure the practices transmitted by the guru. One should not
change the pronunciation of the mantras, nor should one alter any of the
practices taught by one's guru. Why not? Because all these practices and
mantras have within them the power of lineage transmission and the power
of reliance.
What if one feels that the
guru's practices are flawed because the guru has an idiosyncratic
pronunciation of mantras? Of course my pronunciation of the mantras
carries a Taiwanese accent because I am Taiwanese. However, do not
assume that one is being one hundred percent correct by following a
Tibetan pronunciation. In Tibet, there are three dialects. Tibetan
tulkus from different districts would have different pronunciations of
the same mantra.
There are more than two
hundred dialects in the Himalayas. Each guru, depending on the district,
will pronounce the same mantra differently. Which one of them is to be
considered "correct"? Furthermore, the Tibetan mantras came
originally from the Indian Sanskrit, which evolved from Primitive
Sanskrit. Primitive Sanskrit is the original, correct sound. Therefore,
as long as one relies on the mantra sounds transmitted to one by one's
guru and, if one's guru has attained realization through these same
sounds, then it won't be wrong. What kind of power is this? It is the
power of reliance.
Are there any differences
between the Tantric practices transmitted by me and those transmitted by
existing practice texts? Yes, there are. Differences can be found in the
three elements of mudra, mantra, and visualization. Which version should
one choose? One should choose the version directly transmitted to one by
one's root guru, as that would be the correct one. What kind of power is
this? It is the power of reliance.
If one visits another teacher
and finds that the mudra used by this other teacher is different from
the one transmitted by me and, if one then thinks the root guru has made
a mistake and decides to use the other teacher's mudra, one would be in
error. One would thus lose the power of reliance.
Once a True Buddha student
came to see me and tell me that he had taken refuge in another guru. I
spoke to him, "That is very good. What has this guru taught
you?" He replied, "His mudra for the Ucchusma Practice is
different from yours!" "Oh, is that the case? Then what did
you do?" He then said, "Grand Master, I could tell that he is
much older than you are." [audience laughter] I then asked him,
"What do you mean?" [audience laughter] What he meant was that
the guru who was more senior in age must be right.
According to this student,
his other guru was an adept in the Ucchusma Practice, so I asked him to
show me the mudra he had learned from his other guru. Following my
request, he started to fashion a mudra like this [Grand Master makes a
quick hand gesture movement and audience laughs.] No sooner 52 than it
was formed he released it, apologizing at the same time that he really
could not teach me how to do it.
I found this quite amusing.
Actually I learned the Ucchusma Mudra a long time ago. The late guru
(Master Hui San) who taught me the Ucchusma Practice was one of the
three Buddhist masters from whom I received the Bodhisattva Vows. This
is the mudra he taught me. [Grand Master demonstrates]
That student was afraid that
I would learn his mudra; therefore, he behaved the way he did. Actually
it did not matter, as the Dharma I have learned stretches to infinity.
How many gurus do I have? I myself have more than twenty gurus. I have
learned and practiced the Dharma for more than twenty years. Could it be
possible that I do not know how to form the Ucchusma Mudra? Since this
student made a comparison and decided to learn from the other master, he
may have lost the chance of obtaining the authentic Ucchusma Practice
from me. In the future, I will eventually teach the Ucchusma Practice
and, perhaps, this student could learn it from me, if he stayed on with
me. As with the Achala Practice which I have transmitted, there are many
keys and secrets to the Ferocious Deity Practice. If one practices
according to my instructions, one will obtain the power of reliance on
the lineage transmission. If one alters the practice by substituting
certain portions with teachings from other gurus, one loses the power of
reliance.
Have you read a book called
Gurus of the Himalayas? It was written by Swami Lama. I read it more
than ten years ago in Taiwan. I don't know whether or not you noticed a
very important chapter in the book. In it, a guru climbed a tree from
which hung a beehive. He talked to the bees, "Please do not sting
me, please do not sting me." None of the bees touched him, and he
climbed back down safely. A disciple witnessed the strange event and
asked his guru, "What kind of mantra did you use to keep the bees
from stinging you?" His guru replied, "You only need to
remember to tell them 'Please do not sting me' and the bees will not
sting you." So this student climbed up the tree and spoke to the
bees, "Please do not sting me." Indeed the bees all obeyed
him, and he came back down unscathed.
This student thought to
himself, "Wow, how wonderful!" Hurriedly he went to teach
other people the same method. Consequently, someone followed his advice
and climbed up the tree and repeated the same saying, but got stung to
death!
Empowerment from the Guru
Why does the same saying
work for some people and not for others? It has to do with the presence
of the guru's energy or empowerment. When a Tantric practice is taught
by a realized guru, it becomes efficacious. If one just learns the
practice from a text without receiving any empowerment from the guru,
i.e., without the power of reliance from the guru, the practice will not
be effective. Therefore, in Tantric practice, every visualization,
mantra, and mudra has to be taught to one and empowered by the guru.
Such empowerments are necessary for quick yogic responses.
When Milarepa studied under
the Lama Ngokpa, he made no progress. Finally, after meeting his root
guru Marpa, who bestowed him an empowerment, he went into retreat and
was able to receive a yogic response. In fact, it was the same practice,
as Lama Ngokpa was himself a student of Marpa. However, it took an
empowerment from the root guru to provide the spiritual power of
reliance which allowed Milarepa to become successful in practice.
Therefore, to chant
"Namo Guru bei, Namo Buddha ye, Namo Dharma ye, Namo Sangha
ye" is to call upon this power of reliance. From this Fourfold
Refuge Mantra, a kind of power which intimately connects the disciple to
the root guru will come into being. When one chants this mantra, one
should be wholeheartedly asking the guru, the Triple Jewels, and all the
Dharmas to empower one. If it is not done this way, the power of
reliance will not be present. One has to recite this mantra one million
times in order to generate an authentic power of reliance. It is a very
important practice in the Four Preliminary Practices.
Many students do not realize
that the crux of the Fourfold Refuge Mantra resides completely on
beseeching the guru, the Triple Jewels, and all the Buddhadharma to give
one empowerment and blessings. In doing this liturgical step, one first
visualizes and then chants the mantra. The visualization must be very
clear, with the guru and the Triple Jewels of Buddha, Dharma, and Sangha
merging together to form a brilliant beam of white light which enters
the crown of one's head. After this visualization, one chants the
Fourfold Refuge Mantra.
Of course it is not easy in
this world for a student to find a capable guru, nor is it easy for a
guru to find a worthwhile student. But, as long as one aspires to the
Universal Truth, as long as one has the mind to attain the Universal
Consciousness, then, when one prays sincerely, one's guru will appear to
empower one and transmit one with the Dharma, and to always be nearby.
Thus, when a true disciple is ready, the guru will manifest. One does
not have to fear that there will not be a true guru to teach one the
Dharma. As long as a student has made all the adequate preparations,
one's guru will manifest in front of one. This is a very important
point.
The Samaya Pledge
Students of superior
foundation as well as masters who are fully realized are rare in this
world. Before taking refuge in a guru, one must first examine the guru
closely. After taking refuge, one must never find fault in one's guru.
Do not think that I am without faults; I do have shortcomings. Neither
do I think that my gurus are without faults; they too have shortcomings
However, one must not think that something is amiss with the guru just
because he has lost his temper or that he has done something wrong in
one's view.
Are you aware that, after
taking refuge in a guru, one should not have any regrets? In Tantrayana,
there exists between the guru and his disciple a Samaya Pledge [sacred
commitment] which binds the two completely together. When one criticizes
or annihilates one's own guru, one is annihilating oneself, as the bond
of the Samaya Pledge is absolutely sacrosanct. Therefore, before
committing oneself and taking refuge, one must get to know the guru very
well. After one takes refuge, one must try not to break the Pledge at
all costs, as the force of the Samaya Pledge in Tantrayana is very
strong and indestructible. Humans do err. My gurus also have
shortcomings which I would not talk about. Isn't it so? What one learns
from one's guru are his merits and virtues and not his failings.
Actually, what one has to learn from the guru is the Buddhadharma. A
guru teaches the disciple the Buddhadharma that he knows and, after
obtaining the power of reliance from the guru, the disciple works to
attain realization. It is just this simple. So why should one be
bothered by one's guru's behavior? Why should one mind if the guru
sings, dances, or drinks wine? Don't be bothered with any of these!
After all, these are not what one has to learn from the guru. What one
has to learn from the guru is the Buddhadharma. Make no mistake about
it!
Reliance on the Dharma
I have many gurus and each
of them lives his own lifestyle. I do not let any of their lifestyles
affect me. I only learn the Buddhadharma from each of them. I respect
them and the Buddhadharma that they teach. When one takes refuge in a
Tantric guru, the strong and unbreakable Samaya Pledge automatically
becomes effective and one then obtains the lofty power of reliance. The
power developed through practice taught by one's guru is that of lineage
transmission.
One must realize that the
relationship between the guru and the disciple is, in fact, very direct
and intimate. This Fourfold Refuge Mantra serves to enhance and
strengthen this relationship and the power of reliance. [Grand Master
rings the Bell.]
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