The Sutra of the Whole-Body Relic Treasure Chest Seal Dharani, the Heart Secret of All Tathagatas
A General Explanation By Venerable Master Zhenlin
English Translation of the Sutra Text by Rulu
(http://www.sutrasmantras.info/sutra03.html)
English Translation of the Commentary by Zhenlin Disciples
With utmost respect, we now pray that
Namo Original Teacher Shakyamuni Buddha (Three Times)
Namo Guanyin Bodhisattva (Three Times)
Namo Manjushri Bodhisattva (Three Times)
will now come to us, support and protect us in the sutra recitation.
Repentance:
I now repent sincerely and may the offenses committed over the past eight billion eons be expunged with the merit and virtue accrued from reciting the Sutra. May I get released from heat and attain coolness, from diseases and attain health, from disasters and attain blessings.
I vow to transmit the Dharma to as many people of good roots as possible, and build Buddha statues and pagodas widely.
Verse for Opening a Sutra
The unsurpassed, profound, and wonderful Dharma,
Is difficult to encounter in hundreds of millions of eons,
I now see and hera it, receive and uphold it,
And I vow to fathom the Tathagata’s true meaning.
Preface
Why do I explain the Sutra of the Whole-Body Relic Treasure Chest Seal Dharani, the Heart Secret of All Tathagatas? The Sutra is being widely spread thanks to the internet, and people know how supreme it is.
Quite often, while people know about a sutra or a mantra, they have little knowledge on how it should be applied or upheld. They hardly know more than how to recite it. As they have no idea of how a sutra can be applied, they hardly evoke any response from it.
I was talking to you about the Shurangama Mantra yesterday and that it could be the most efficacious talisman.
When at a Buddhist monastery, we may be given a pouch as a talisman fully packed with mantras or sutras: the Great Compassion Mantra, Rebirth in Pureland Mantra, the Heart Sutra, etc. This is the wrong way. Those who gave it to you do not know how to apply the Buddha Dharma as they are not practicing it. They simply think from a human perspective that the more mantras inside, the more efficacious it would be. A talisman is efficacious only when it is used correctly, not on account of how many mantras are inside.
In Chapter 7 of the Shurangama Sutra, you shall find a mantra following which how the mantra can be used is written in clear-cut terms.
The Buddha makes it clear to us that we may wear the Shurangama mantra on our bodies, or if we don’t think the Fengshui in our home is good enough, we may also place a copy of the Shurangama Mantra at home to make it good, and we can also hang it inside our car so that we shall always have a safe drive. It is also written in the Sutra that we shall be born in a Buddhaland of the ten directions if we pass away with a copy of the mantra in our bodies.
The sutra text that contains the Rebirth in Pureland mantra is rather short. People who recite and uphold the mantra shall be reborn in the Western Pureland of Ultimate Bliss. This is a Dharma door.
In fact, it is a Dharma door of the Secret School. Mostly, the mantras belong to the Secret School, such as the mantra in the Sutra of Longevity. In fact, the Sutra of Longevity as well as the Sutra of Treasure Chest Seal Dharani belong to the Secret School as well. The Buddha did not discriminate the scriptures. They were divided by the scholars into the Secret School, the Lotus School, etc.
Buddhist scriptures are meant to be used. We can set them aside once we do not need it. This is referred to as emptiness of the Dharma. For example, you may be upholding the Sutra of Longevity or the Sutra of Treasure Chest Seal Dharani in the present life, and shall be reborn in the Western Pureland of Ultimate Bliss after the present life is over. By then, you can just discard it and uphold another sutra in the Pureland towards Buddhahood.
We are not supposed to apply a sutra or mantra in a way that it is not meant to. Otherwise, it will not only be inefficacious, but we may also commit slandering the Buddha Dharma.
Some people wear as a talisman the Great Compassion Mantra, and go as far as wearing it 24 hours a day, even when naked making love. That constitutes a slander against the Buddha Dharma. I heard someone complaining, “How come my luck is so bad even though I wear a pouch with the Great Compassion Mantra inside it everyday?” Surely you should have bad luck! You are using it in the wrong way!
Some of you cover the dead with Rebirth in the Pureland Quilt, in which many mantras are placed, such as the Guanshiyin Mantra, or Mantra of Extinction of Offenses by the Seven Buddhas, Rebirth in the Pureland Mantra, Mahasri Mantra, the Mantra of Cunda, the Mantra of Great Compassion, Mantra from the Heart Sutra, etc. Does it help?
The Guanyin Mantra is a mantra spoken by Guanyin Bodhisattva.
Mantra of Extinction of Offenses by the Seven Buddhas is a mantra by the seven Buddhas.
Speaking of the seven Buddhas, in fact there are altogether six other Buddhas before Shakyamuni Buddha. In the age of the seventh Buddha, human’s lifespan is 80,000 years. In the age of the sixth Buddha, 60,000 years. In the fifth, only 40,000 years, the fourth, 20,000 years, and the third 10,000 years. By the time of Shakyamuni Buddha’s age, only 100 years.
Rebirth in the Pureland Mantra is never meant to be worn in our bodies. If you unintentionally kill an insect or animal, you can recite the mantra by its body and it is very efficacious. So is it if you recite it beside a dying person.
Upholding the Rebirth in the Pureland Mantra is also a Dharma Door through which you shall be born in the Western Pureland of Ultimate Bliss. It does work! You won’t end up in the Heaven of Brahman, unless you don’t do it in the right way.
People tend to take for granted that the more it is the better. It is so because you do not truly understand the Buddha Dharma. Take the Mantra of Great Compassion for example. It can be used to clean the alter at the consecration ceremony and as protection against evil spirits. It can also be applied to cure diseases. While you may know it can work to cure diseases, but may have no idea of how. You should put your palm on the sickened part, and recite the mantra. You may also try the Great Compassion Water. Place a cup of water, can either be clean water or tea, before you, and recite the mantra to it. Drink the water from time to time. It is curative.
In fact, the Great Compassion Mantra is also referred to as the Great Body Mantra. It consists of many mantras. As I told you the other day, it can also be used to cure snake bite. If you get bitten by a snake, you should immediately apply some cerumen to the bite and at the same time recite the Great Compassion Mantra. Soon the wound will heal.
You need to know how to use it. While many of you do recite a sutra, you have no knowledge of how it should be applied. This is the case with the talisman. People are fond of wearing a talisman in their bodies, but few work. They wear what they are not supposed to do. It can be likened to walking. You’ll never reach the destination if you try 10 or 20 paths simultaneously. First of all, you need to be clear about where you want to arrive. In fact, this is the biggest obstacles for you, and the misconception most people have in the practice of the Buddha Dharma.
Many of you are doubtful of what I am saying. You are reluctant to give up the many sutras what you have been reciting. Well, you’ll end up no where if you don’t. Pick a Dharma door that suits you the best, be it a mantra, a sutra, or a Buddha name, and forget about all the others. Do not get more than one. The same holds true when wearing a talisman. All of the sutras of the 12 sections of the Tripitaka, the Shurangama Mantra is the only one that can be used as an talisman to be worn on our bodies, while the Sutra of Treasure Chest Seal Dharani is the only one that can be enshrined in a Buddha statue to consecrate it. You are not supposed to place the Great Compassion Mantra inside a Buddha statute to consecrate it. In fact, you slander it by doing so. How can you expect it to be efficacious?
Some may even burn a copy of the Heart Sutra after reciting it once and place the ash inside a Buddha statue to consecrate it. The Heart Sutra is not meant to be used in this way.
The Heart Sutra is a very esoteric Dharma of the heart for the cultivators. You shall enter the Buddhahood if you are crystal clear about it. Though short in text, it contains the essence of the Buddha Dharma. The Heart Sutra is no different from the Vajra Sutra, and the Vajra Sutra no different from the Shurangama Sutra. It has all the best of the Buddha Dharma in it. Why do I say so? Most of the Buddhist scriptures are too long. When Monk Tang Xuanzang made the historic pilgrimage to India for Buddhist scriptures, the Buddha sent him the Heart Sutra, spoken by Guanyin Bodhisattva.
The Heart Sutra displays a very advanced state of cultivation. In fact, it tells us how to cultivate. “Form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form.” It conveys to us the message that everything in the universe is empty and illusory. Do not take it as true. You are in the state of the Heart Sutra if you can make it.
“All dharmas are empty of characteristics. They are not produced. Not destroyed, not defiled, not pure, and they neither increase nor diminish. ”
This is in reference to our self-nature, or the Buddha nature. It neither increases nor diminishes. It neither gets older nor dies. It transcends the realm of our consciousness. While many people recite the Heart Sutra, they do not truly understand it. If you stay through the Dharma Assembly these days, I’ll tell you not only how to use it and why, so as to evoke the response.
You shall witness and experience quite a number of miracles these days through the Dharma Assembly. Though it may sound inconceivable, it will just become reality that some of you will get recovered from illness simply by listening to me talking. It doesn’t work from a medical perspective, but it will be the reality unfolded before you. It happens because we are in tune with the Buddha Dharma, in which case, everything is possible.
Why, you may ask, Buddha Dharma is less and less efficacious? In fact, it is not because of the Dharma but of the people. People know too little about the Buddha Dharma, and, as a result, tend to think from a human perspective.
We won’t evoke any response from the Buddha Dharma if we think from a human perspective. Many people like to think that they are smart enough to discriminate and make the judgment. In fact, the more you discriminate, and the more you judge based on your human thinking, the further away you are from the Dharma!
I am now holding something on my hand. Let me ask you this. Is it my hand that is holding it? No. The hand is but a tool. The Heart Sutra has revealed to us the essence of cultivating the Buddha Dharma. The Buddha natureis intangible, tasteless, and formless. It does nothing, but can do everything. The real treasure in our body is the Buddha Nature. Don’t think that you don’t have it. Rather, we have all it as much as Shakyamuni Buddha does. Our being able to see talk, and move around is done by the Buddha nature. We cannot do anything without it.
This is easy to understand. For example, when someone is fainted, his hands, legs, heart, and brains still remain with him. His body remains complete, but he just cannot move. Why? It is so because the real treasure has left him. Our body and everything in it is but a shell. It is a tool. The real life, or as what is stated in the Heart Sutra as “not defiled, not pure, and they neither increase nor diminish. ” is our Buddha nature. You may call it the soul, but “soul” is not exactly the right word for it. The soul still has sense and consciousness. As long as consciousness remains, greed, hatred, and ignorance remain. Hopefully, you all get to know about your true self through the Dharma Assembly. Do not take the shell as your true self.
Is it our eyes that are looking when we see things? No. The eyes are but a tool. You still see darkness when your eyes are closed, right? Why do you discriminate? It is because of the Buddha nature. The nature in you is discriminative. By the time it is not, you see brightness everywhere. All the Dharma Assemblies in the Buddhalands of the ten directions shall be within sight. Our eyes, ears, nose, tongue, body, and consciousness are but the tools we borrow to use.
Our true self lies in the Buddha nature. We shall be back to our true home when we find the Buddha Nature. We are no different from Shakyamuni Buddha, Guanyin Bodhisattva, the Great Strength Bodhisattva, or the Amitabha Buddha. You are Amitabha Buddha. Shakyamuni Buddha is you. Guanyin Bodhisattva, the Great Strength Bodhisattva, and Manjushri Bodhisattva can all be you. We are all in one.
It is like holding air with both of our hands. Will it make the air different if we mix the air held in two hands together? Well, that is how it will be when we cultivate to bring our Buddha nature out.
Let me draw an analogy for you. Watch the sky for two hours, pretty sure you’ll find the sky full of stars. Why? It is so because the eyes are tired. Are the stars before your eyes true? No. They disappear if you wink your eyes. Being illusory is like the stars we see when our eyes are tired. All the beings, either we human beings, or immortals in the heavens, are like the stars. We wink our eyes to search for the root, the real life, the Buddha nature. The Buddha nature is what we never see or feel, but what makes us do this and that. It is where the real life lies.
It is really hard to explain it to you. In fact, Shakyamuni Buddha makes it clear to us that all Dharmas shall be emptied by the time we realize the Buddha nature. A popular Chinese saying goes that loud sound is silent. It is silent because Nwe ordinary people cannot hear it. In fact, I hear the Buddha talks all the time when sitting in meditation. His voice fills the space, but people beside me never hear it. I got to understand what the saying means after I came to practice the Buddha Dharma. Our ears are blocked by the Demon and therefore we don’t hear it.
We cultivate to realize the Buddha nature, which never increases nor decreases, and is neither defiled nor pure. Our cultivation in the secular world is the same. Nevertheless, we have to apply real efforts to cultivation to understand it.
The Sutra of Treasure Chest Seal Dharani can also be used to consecrate a Buddha Statute. Well, let me first share with you how to set up a Buddhist Prayer Room.
How to Set up a Buddhist Prayer Room
I have been practicing the Buddha Dharma for years and get to know more and more Buddhist practitioners. While on the one hand I am happy to find that most Buddhist believers make offerings to Buddha images and scriptures at home, yet on the other hand it is a pity that they do not know how to set up a Buddhist prayer room, or worst still, leave Buddhist scriptures in improper places. As a matter of fact, we need to make offerings to Buddhist images and scriptures respectfully. By doing so we not only show respect to the forerunners of Dharma practice who have attained the Way, but also cultivate good roots, and are accumulating merits. Buddhist scriptures contain the essence of the Buddha Dharma. We should show respect to Buddhist scriptures as much as we do to the Buddha, and watch our behavior following the guidance written in them. By no means should we leave the Buddhist scriptures about.Some believers are very careful about the date and time when a Buddha image is being brought to their home. They also go into details about the exact location and position as to where the image is enshrined. They certainly do not have any knowledge about how esoteric and all-embracing the Buddha Dharma is. We often say that the Buddha Dharma is boundless. Under the bliss and bless of the Buddhas, anytime is auspicious, and everywhere is of good Fengshui (Geomancy). Buddhist scriptures, in particular, are endowed with spiritual powers. Curing diseases, staying away from disasters, making our home peaceful, and fortune good can be easily accomplished by Buddha Dharma.Yes, there are rules to follow when setting up a Buddhist prayer room and regarding where to place a Buddhist scripture, but this is not about being superstitious or ignorant.First and foremost, we need to show respect. Sure, the room should be made solemn, and the scriptures be placed where it is clean and in an orderly manner.We don’t have to make the room splendid. After all, our living environment and conditions are different from each other. It doesn’t matter how we establish the prayer room, how big the Buddhist images are, or how spacious the room is. All living beings are equal. As long as we show respect, it is fine to set up the room according to our personal preference, living conditions, and the space available.Nor do we have to pick a special date or set a particular location to establish the room. The fundamental principle is that it is comfortable, and makes our mind peaceful. It should be clean, quiet, and the air fresh, with abundant sunlight. It is all auspicious as long as we show respect and sincerity. If our home is not big enough, it is fine to enshrine it where the family and guests can see. If someone in the family does not like it, we should put it in a quiet and clean corner and take it out only when we pray. We don’t want to cause any incontinence to others. If it makes them unhappy, and they turn out to slander the Buddha, they cultivate bad roots and should receive retribution in the future. That is against our intention of setting up the room. If our home is spacious enough, certainly it would be great if we can set aside a room specially for it. We may place the Buddha image at a high location or in an independent cabinet. Usually, a candle holder and incense burner is a must. We may also use smoke-free candles and stick incenses to be safe and clean.What is needed in a Buddhist prayer room includes a Buddha or Bodhisattva image, praying-related items, a flower pot, censer, candle holder, everlasting light, a glass to hold water, fruit plate, etc. We don’t necessarily have to have them all, but can choose them according to the space available. It is fine as long as they are symmetrical, and make the prayer room solemn. If there is enough space, we can also set an alter table in the room. We may also choose to have a pair of couplets on the wall of Buddhist concepts that help us to purify the heart and enlighten the mind.Some believers place several Buddha or Bodhisattva images in their prayer room. In fact, it doesn’t matter how many images there are in the room, but whether the Buddha or Bodhisattva images enshrined are consistent with how they practice the Buddha Dharma is important. The Buddhas and Bodhisattvas are like our teachers. They keep reminding us that we need to be diligent, reflect inwardly, and not get lost. Usually at a Buddhist prayer room, we would make offerings to Buddha Shakyamuni, Amitaba Buddha, Medicine Master Buddha, the Three Saints of the West Pure Land (Amitaba Buddha, Guanyin Bodhisattva and Great Strength Bodhisattva), Guanyin Bodhisattva, or Earth Store Bodhisattva. They can either be in the form of a statue or hanging scroll. It is advised that we make offerings to the Buddha or Bodhisattvas in the room that are consistent with our practice of the Buddha Dharma. Certainly it does not matter if we place more than one Buddha or Bodhisattva image.Many ask whether consecration of a Buddha image is a must. This is a ceremony that originated from over 2,000 years ago when Buddha Shakyamuni consecrated His statue. He endowed the wood statue with spiritual power and Buddha nature with His Buddha energy.It is not easy to find a Master who knows how to consecrate a Buddha image nowadays. He has to be well-advanced in his practice of Buddha Dharma, and know how to apply the energy of a Buddhist scripture and mantra, to endow the image with spiritual powers and Buddha nature. He should also be able to preach the Buddha Dharma upon the consecration ceremony, which helps the Buddhist believers to practice in the right way and from getting lost. Otherwise, the image would be no more than a piece of wood even after the consecration. If we do not know who can consecrate it for us, it is ok not to do so. As long as we show sincerity and devotion, and keep sutra recitation and practicing Buddha Dharma in the room, the figures and images will gain spiritual powers gradually.How to make offerings depends on how we practice the Dharma, and how much time we have. We may do it everyday, both in the morning and in the evening, when we recite the sutra. Or, we may choose to make the offerings with burning incense sticks on the first and 15th day of every month according to the Lunar Calendar, as well as on Buddhism festivals. The offerings can be fruits, vegetarian food, flowers, or tea water, but never ever any meat. We may choose not to light the oil lamp or candle if the room is not spacious enough or out of consideration for safety.Moreover, a Buddhist prayer room should be kept clean and solemn. It is suggested that the cleaning equipment for the room, the alter table, the censer, and the candle holder is not used to clean other stuff. There is no need to cover the Buddha or Bodhisattva figures if someone passes away in the family. If we have to be out of home for sometime so that no one is left to take care of the prayer room, we’d better make sure everything is fine in the room, with special attention paid to avoid fire or electrical accidents.If we want to update the room and use new facilities, there are several points to note as well. If the previous items or facilities are still usable, it is better to keep them. If they are too worn-out, it is better that we burn them, and transfer the merits and virtues accrued to all the sentient beings or to whoever as we wish. If we have to move to a new apartment, we’d better pray before the Buddha and Bodhisattva so that we have a safe journey. The room should be well-lighted or illuminated, with good air ventilation. When not at home, we should put off the candle. Remember a Buddhist prayer room is where we pay homage to the Buddhas and Bodhisattvas, recite the sutra, and practice the Buddha Dharma. It is not supposed to be a place for fun or improper behavior. Otherwise, we may show disrespect.Setting up a Buddhist prayer room, in Buddha Dharma, is a form of giving practice, namely giving of Dharma and Buddha Image. It helps to make the Buddha Dharma known by more beings, and also bestow blessings and protection onto us. In the Dharma Semblance Age, after the extinction of the Buddha, it is very important to make our best efforts to establish Buddhist prayer rooms, make the Buddha Dharma known by more people, which shall bring true benefits to all the sentient beings.
Master Zhenlin’s Commentary on the Sutra of the Whole-Body Relic Treasure Chest Seal Dharani, the Heart Secret of All Tathagatas
In fact, the Sutra of Treasure Chest Seal Dharani is meant to bring benefits to all the living beings by Shakyamuni. It can endow a Buddha picture, statue, or pagoda, with spiritual powers and Buddha-nature, or what is referred to as consecration. Shakyamuni Buddha explains in clear-cut terms the merits, virtues, and wonderful functions in the Sutra. Enshrine the sutra in a Buddha statue or pagoda, or a Dharma-practice facility, and it shall immediately be become of seven gems, and grow by the power of this Dharani, to Akanistha Heaven (Ordinary people cannot see it with naked eyes. However, people endowed with deva eyes and Dharma eyes can find it). All heavenly kings and gods come down to do offering to it three times day and night. As long as we show single-minded sincerity, make offerings to it, it is very efficacious and we get responses all the time for the wished we make.
If there are beings from the Path of Animals coming to the shadow of the Buddha statue or pagoda with a copy of the Sutra enshrined in it, or step on the grass there , they shall be relieved from the Three Evil Paths after they die and be reborn in a Buddha land.
If a person suffers from diseases, and if he recites this mantra in the Sutra for twenty one times, his diseases shall gradually recover.
Recite the mantra for seven times for a dead ancestor, his soul shall immediately be relieved from the Hell and enter the Pureland of Ultimate Bliss. The awesome powers, merits, and virtues of the mantra are beyond description.
The title is the Sutra of the Whole-Body Relic Treasure Chest Seal Dharani, the Heart Secret of All Tathagatas.
“the Heart Secret of All Tathagatas”: It contains all the bodies and body relics of all the Buddhas in the past, the present, and the future. There are numerous Buddhas in the Buddhalands of the ten directions. You shall know them well if you have read the Buddha Speaks Amitabha-Buddha Sutra. In this title, it refers to the Buddhas in the present who dwell in the Buddhalands in the ten directions.
Amitabha-Buddha from the Western Pureland of Ultimate Bliss has great affinity with the beings in the Saha World. In fact, there are two Buddhas in the West: One is named Amitayus. The other is named Savior of all Worlds from Suffering and Anguish. Akshobhya, for example, is in the East, in the Land of Happiness.
There are numerous Buddhas, including those that have entered extinction, such as the Prabhutaratna Buddha (literally, mutli-jeweled Buddha). He has gone into extinction. In fact, a Buddha never goes extinct. It means the Buddha is back to be an energy body.
“of All Tathagatas”: It includes all the Buddhas in the past, the present, and the future.
“secret”: We don’t see it with our eyes. We have no idea what it is. It is beyond our reach. In fact, the bodies of all the Buddhas and the relics after their extinction shall gather in the sutra and its mantra, and to the pagoda or statute that has a copy of the sutra inside it.
This is so because they do shift work. One group of Buddhas follows another to stay on the stupa. Those whose Dharma eyes or deva eyes are open shall find the Buddhas sitting on the stupa or statue 24 hours a day.
In fact, such a Buddha stupa has many windows, and on each of the window sits a Buddha. Have you ever seen such a stupa? Dharma masters who are well cultivated should know how a seven-gem stupa looks. Otherwise, the craftsmen would not have known how to make it. In fact, a seven-gem stupa is crowded with Buddhas, more than one Buddha on one window. That is just the best they can make.
If your Dharma eyes or deva eyes are open, you’d find that right at our Dharma Assembly, there are beings standing in straight line on the wall, and in the air. Though we don’t see them, they do exist. The Buddhas and their relics shall also show up in the Buddha statue we have at home if we place a copy of the Sutra of Treasure Chest Seal Dharani or just the mantra contained in the sutra. Their bestowal of power is non-stop. To draw an analogy, it is like putting into a bottle of water a handful of sand, and then stirring it with a chopstick. The sand shall keep swirling in the water non-stop. The Buddhas will remain on the stupa non-stop. One group arrives before the previous group of Buddhas leaves. That is why it is very efficacious to pray before such a stupa.
“Chest Seal”: a box, a treasure container.
“Dharani”: a mantra. The bodies and body relics of all the Buddhas are enshrined in the mantra, likened to a gem-container.
I’d provide a brief explanation to you on the word “sutra”.
“Sutra”: a path, a book, or a method. There is no need to make a sutra too complicated. Some people write a sutra into a heavy book for the readers. No, that is not what we want. We don’t need to understand it. We need the path to Buddhahood. Walk along the path that suits us the best. If we are practicing the Bodhisattva Path, we can also take others along the way so that they join us in the practice.
The bodies, and body relics of so many Thus Come Ones are placed inside the gem container. In fact, the best part of the Sutra is the mantra. All the rest of the Sutra texts are written to explain the mantra and how it should be used.
I had told you at the beginning of our Dharma Assembly that the Great Compassion Mantra is not meant to be worn in our bodies. The Buddha would have told us to do so if it works in that way. Nor is it meant to be used to consecrate a Buddha statue. I don’t mean it is not good to do so. I never say the Great Compassion Mantra is not good. All the Dharma Doors are good and equal, except we need to know how to apply them correctly and right to the point.
The Sutra of the Whole-Body Relic Treasure Chest Seal Dharani, the Heart Secret of All Tathagatas, as is told by the Buddha, can be used to consecrate a Buddha stupa or statue.
How can it not be efficacious, with the Dharma bodies, truth bodies, reward bodies, and body relics of so many Buddhas inside? The mantra is like a gem container. Certainly it is very efficacious!
Translation by The Tripitaka Master Great Vast Knowledge Amoghavajra, on imperial command, Daxingshan Temple
Tripitaka Master: a Dharma Master of Tripitaka specializes in studying the Buddha Dharma and Buddhist scriptures. He is a left-home Buddhist who can translate, explain, read, and expound a Sutra from a literal perspective. A Dharma Master of Tripitaka could not be very good in cultivation. You’d understand why if you read the Dharma Lotus Sutra. People who uphold the Dharma Lotus Sutra are not allowed to associate with those learned in the Tripitaka, or three storehouses who focus on literature instead of practice. Nevertheless, a Tripitaka Master did practice the cultivation. Otherwise, he would not be able to do the translation. And, he must have been a Bodhisattva coming to the world to be a translator working on Buddhist scriptures.
”Great Vast Knowledge Amoghavajra” is his Dharma name.
“on imperial command”: It is upon the command of the emperor that the Sutra was translated.
Text:
Thus I have heard:
At one time the Buddha was at the Jewel Brilliance Pond in the Immaculate Garden of the kingdom of Magadha. Surrounding Him were countless hundreds of thousands of Mahasattvas, great voice-hearers, gods, dragons, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, human, nonhumans, and others.
Commentary：
“Thus I have heard”: It was not spoken by me, Ananda, but by the Buddha. I heard Shakyamuni Buddha saying it firsthand.
“at one time”:It was either at that time or at this time.
“the kingdom of Magadha”, “the Immaculate Garden”, “the Immaculate Garden” and “the Jewel Brilliance Pond”: the name of a place.
“Surrounding Him were countless hundreds of thousands of Mahasattvas, great voice-hearers, gods, dragons, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, human, nonhumans, and others.” I have explained to you Mahasattvas, the heavens, the Six Paths, and the eight classes of Dharma protectors, such as gods and dragons.when I was explaining the Sutra of Longevity.
“great voice-hearers”: the great Bhikshus. Voice-hearers are of the Path of Arhats.
“Yaksas”: the god of strength;
“Garudas”: the bird that eats dragon. Dragons are afraid of them.
“Kinnaras, Mahoragas”: the eight classes of Dharma protectors, such as gods and dragons.
“Surrounding Him were countless hundreds of thousands of…”: There were numerous beings present at the Dharma Assembly. They surrounded the assembly like you do now.
Text：
At that time, in the assembly was a great Brahmin named Immaculate Light, who was well educated and intelligent. People delighted in seeing him. Having taken refuge in the Three Jewels, he persistently performed the ten good deeds. Benevolent, wealthy, and wise, he had the intention to have other people acquire benefits, great fortune, and prosperity.
Commentary:
Among the audience there was a great Brahmin. A great Brahmin is someone in possession of a good fortune, a super rich guy. In India, people of a good fortune, of big reputation and power, belong to the Brahmin clan, who believe that they come to the world from the Heaven of Sound and Light, and therefore of noble blood and superior to others.
The rich man was named “Immaculate Light”.
“…who was well educated and intelligent.” He was well learned, talented, and of great wisdom.
“People delighted in seeing him.” Why were people delightful to meet him? If everyone felt like making friends with him, he must be a nice guy. Why was he a nice guy? It was so because he “persistently performed the ten good deeds.” Ten good deeds include, for example, practicing giving, not getting angry even when scolded, always showing respect to the Buddha Dharma, and donating to the temples. He performed the deeds all the time.
“the ten good deeds”: In fact, a Buddhist scripture is titled the Sutra of Ten Good Deeds. I am not going to go into details about it now, though.
“Having taken refuge in the Three Jewels”: It means he had already take refuge in the Triple Jewels and was a Buddhist disciple. Let me explain to you the phrase “to take refuge”. Many of you have no idea why we take refuge.
The Chinese character is really remarkable. To“take refuge” in Chinese, consists of two words, “皈” and “依”.
The first one, “皈”, is composed of “enlightenment” and “return”. We are expected to attain enlightenment and return home after taking refuge. Many people, however, mistake taking refuge in the Triple Jewels as a professional title, or that the Buddhas only bless those who have taken refuge. How would that be possible? If you think in this way, it is better that you do not take refuge. You need to get to understand the Buddha Dharma, and that we are originally an energy body, and we need to return home after we are enlightened. After refuge-taking, we are expected to uphold the precepts.
The second word “依” consists of the word “person” and the word “clothes” in Chinese. It is where we rely. In this case, we rely on the Buddha, Dharma, and Sangha. The Buddhas include all the Buddhas in the past, the present, and the future, as well as all the Buddha images, and the High virtues who are true cultivators. The High Virtues are no different from the Buddhas. Well, it shall take a long time if I am going to dwell on the concept of “to take refuge in the triple Jewels”.
The semblance of Dharmas is part of the Buddha Dharmas. Pay attention to the items held by the four god kings, and you shall find they are all different from each other. Each tells a different story, like the Buddhist scriptures.
We should learn to put it down. Do not live like an overwound string.
A Buddhist saying goes that the pipa is without string (note: pipa is a stringed musical instrument). It serves to remind us that we should unwind. Some of you are always like an overwound string, worrying about this and that: “Will my son be ok now that he is outdoors?” “Will my daughter quarrel with her husband?” Why bother to worry about that? Put it down! Remove the string!
The best sward does not have a sheath. The saying serves to remind us that we should take off the mark. Why send him apples as gift if you do not like him? Why tell others you are good friends? Simply because he is rich and powerful? Don’t you feel tired to wear the mask? Take off the mask. Display the sword. Show your true self.
The Buddha statues and images represent the semblance of Dharmas. The ancients made better Buddha statues than the craftsmen nowadays who would sometimes change the look of a Buddha. They are not supposed to do so. Any Buddha statue, whether in a sitting or standing posture, is our teacher. We are expected to learn something enlightening from the statues. For example, the next time you are before the statue of a god king, you may pray to him that “God king, I now repent of my past sins. Please guide me in achieving enlightment.” Perhaps the god king would remind you just to observe his statue, and you shall realize that you need to put it down.
We also talk of planting the Dharmas, which refers to the Dharmas that we practice. It is said that 84,000 Dharmas doors. In fact, Dharma doors are just uncountable. I used to practice the Kungfu of two-finger zen, using two figures to do push-up. It is also a Dharma. It shall take the practitioner back to Buddha Dharma when he reaches the highest state.
The two-finger zen is about cultivation of the mind, though one seems to be practicing the strength of the fingers. Well, I have yet to reach the best state, otherwise I would be able to pierce two wholes in a towel hung somewhere far away by simply pointing my figures at it. Anyway, the best Kungfu master is always a Buddha Dharma master, as we often see in Kungfu movies. This is referred to as thousands of Dharmas coming from the same origin. Whichever door we enter, we shall all get back to it as long as we cultivate with a singular focus.
“Sangha”: Sangha are not just about the monks. In fact, Sangha is an assembly of monks. Each of them is responsible for a piece of mission, and is a genuine cultivator. Having one’s head shaved won’t make one up to be a Sangha member. People nowadays seem to take whoever has had the head shaved as a Sangha member.
Anyway, we are not supposed to look down upon the monks. They may not be acting according to the Buddha Dharma, and some even go as far as indulging themselves in dining, drinking, gambling, and whoring. I heard about such monks and people around wanted to file a suit against them and wanted the media to expose their nasty behavior. The newspaper did not do so, though. After all, it would have very bad impact.
My point is that we do not get angry about them, nor criticize them. We would commit an offense of mouth if we scold them. After all, what they are doing has nothing to do with us. They shall receive the retribution for all that they have done. We may just take what they are doing as expressions of the Dharma, and remind ourselves that we are cultivators, and therefore not supposed to comment on others. As a cultivator, one is not supposed to get angry, nor pay attention to the weaknesses of others. Well, the definition of Sangha can be very extensive. I am not going into further details about it. Hopefully, my explanations help you understand the concept of “to take refuge in the Triple Jewels”.
After taking refuge in the Triple Jewels, we should uphold the five precepts. Among them, killing is a no-no. We’d better stay vegetarian. We are still killing the lives if not a vegetarian.
Some people would dispute, groundlessly, that vegetables, too, are lives. Surely they are, but the prohibition against killing is against the killing of sentient beings. While grass and vegetables are lives, they are not sentient. Sentient beings include, for example, dogs. Dogs have emotions like we humans. They’d get hateful getting killed, and seek revenge. That can be harmful to us. The grass won’t find where we are even if we pull it off the garden. The grass won’t make us suffer from rheumatism after we get old. It is insentient, and therefore does not have the power to do so.
The Buddha is trying to protect us by telling us against killing. Many of you, however, mistake is as a prohibition imposed upon you. By the time you get old, you’d suffer from all kinds of illnesses such as rheumatism, paralysis, as a result of the karmic obstacles created by the killing you’ve committed. When you are young, the Buddha lights upon you are brighter, and they could not reach you. By the time you get old, the Buddha lights get fainter, while the karmic obstacles on you grow heavier. They come to you one after another, with varying degree of hatred and revenge. The heavier obstacles can make you paralyzed and bed-ridden, or simply take your life away by making you a cancer patient. The lighter obstacles can still make you painful here or itchy there. This is just how it is! Since you have now taken refuge in the Triple Jewels, you’d better stay vegetarian. If you don’t feel up to it now, you may choose not to take refuge until next year when you are ready to be a vegetarian. Take time to practice not to eat meat food, and take refuge when you are ready. Eat as you want now, since trying to curb your desire to eat meat food isn’t that easy. But, refrain from doing it after you’ve taken refuge.
Some of you asked me, “Shall I open the door if people visit me when I am reciting the sutra or sitting in meditation?” Why not? Can you remain attentive to the sutra recitation when people keep knocking at the door? Go and open it. You’d get only more attentive. Stay in accord with the conditions. Do not go against what is natural.
Some masters tell their disciples to control the thoughts in the mind when sitting in meditation or reciting the sutra. This is wrong. Do not control them. That is why their disciples make no progress having practiced it for decades.
It is ok that you cannot help worrying about your daughters and sons, and granddaughters and grandsons. Go ahead and be worried. Will you still feel so after you have thought it all through? No. You will be able to put it all down by then.
The same holds true for your desire for meat food. Take it if you still feel like it. As you keep cultivating the Buddha Dharma, gradually you’d find yourself dislike it. You’d have loose bowels if you do by then. You’d feel the dish of braised pig feet smelly. Will you still feel like eating it by then? Certainly not. You’d vomit it even when forced to swallow it. Do not get attached to the mark, though.
Don’t feel bad if you’ve already taken refuge and are still in the habit of eating meat. You can make the vow before the Buddha statue by saying, “please allow me to keep eating meat food for a while. My skills in the cultivation of the Buddha Dharma are not good enough. I will quit it naturally by the time my cultivation is up to it.” It is not your fault. After all, no one reminded you of it when you took refuge. My master did not explain the concept of taking refuge to me either. I came to understand it gradually as I kept cultivation.
The Chinese characters are really an art. The word Buddha, or “佛”, consists of the word “non” and “person”, meaning not a person. I guess you’ve never heard an explanation like this. The ancient Chinese are really smart in making the word. Even a word can be used to express the Dharma. We Chinese people are really superb! The Chinese language can be very thought-provoking if we look into it.
“Having taken refuge in the Three Jewels”: He had taken refuge in Triple Jewels and been a Buddhist disciple.
“Benevolent”: He was kind-hearted, nice, and easy-going.
“wealthy, and wise”: He was considerate, careful, smart, and of great wisdom.
“he had the intention to have other people acquire benefits, great fortune, and prosperity” : He was not only rich, performing good deeds himself, but also wanted others to be rich, and kind like him, and be living a prosperous, peaceful, and blissful life like he did.
Text:
At that time the Brahmin Immaculate Light rose from his seat, came to the place where the Buddha was, circumambulated Him seven times, and offered the World-Honored One incense and flowers. He also covered the Buddha with priceless wonderful garments, necklaces, and garlands of gems. After bowing down at the Buddha's feet, he stepped back to one side and made a request, saying, "I pray that the World-Honored One and the huge assembly will come to my house tomorrow morning to accept my offerings."
Commentary:
At that time, this Brahmin, stood from his seat. It is like one of you standing up, coming to me, and walking around me seven times. This is a token of extreme respect. He also offered the Buddha with beautiful flowers and put on him long gowns and jewels. Spraying flowers is a means of making offerings. There were also other items:
“priceless wonderful garments”: We don’t have such clothes nowadays. The clothes is made of pearls and jewels. He was rich, anyway. He made offerings to the Buddha with the clothes.
“necklaces”: it is a kind of jewelry, with many precious pearls on it.
“garlands of gems”: very beautiful beads. He offered them to the Buddha as well.
“He also covered the Buddha with…”: he put these offerings before the Buddha.
“After bowing down at the Buddha's feet…”: he made obeisance to the Buddha at His feet.
“…he stepped back to one side”: He stood up from the bow, and walked to one side of the Buddha. He would like to invite the Buddha for a meal at his home. It is like you inviting me for a meal, “Master, may you please come to my home and have a meal?”
“…and made a request, saying, "I pray that the World-Honored One and the huge assembly will come to my house tomorrow morning to accept my offerings." He said to World Honored One, could you please come to my house tomorrow morning and accept my offerings? As we know, when Shakyamuni Buddha was in India, people could visit him both in the morning and in the evening. It was like the emperor’s morning meeting with the officials.
“At that time the Buddha gave him permission in silence.” This was the rule. If the Buddha responded silently to your request, it means he consented. The Buddha never spoke unless he had to. He was silent. He talked when needed. As the saying goes, “the mouth of gold hardly opens.” The Buddha seldom talked, and when he did, he talked the Dharma.
Text:
Knowing that the Buddha had accepted his invitation, the Brahmin hurried home. In the evening, he ordered extensive preparation of food and beverage of 100 flavors for the banquet. Water was sprinkled and the halls were swept clean, and canopies with streamers set up.
In the next morning, holding incense, flowers, and musical instruments, together with his retinue, the Brahmin came to the place where the Buddha was. He said, "The time has come, and I pray that You will grace my house."
Commentary:
“Knowing that the Buddha had accepted his invitation, the Brahmin hurried home. In the evening, he ordered extensive preparation of food and beverage of 100 flavors for the banquet.” The Brahmin knew that it was the time and that the Buddha had accepted his invitation. He hurried back home, and set off to prepare the food, fruits, and the dishes.
“and canopies with streamers set up” : Canopies were used. Streamers showing welcome to the Buddha’s visit were ready.
“Water was sprinkled and the halls were swept clean”: He had his house cleaned up.
“he ordered extensive preparation of food and beverage of 100 flavors for the banquet”: As he was rich, he ordered many delicious food.
“In the next morning…together with his retinue”: In the morning of the second day, he took with him his wife, children, and relatives to the Buddha.
“holding incense, flowers, and musical instruments”: He brought with him flowers. There were also musical instruments. It was like a band, as what is commonly seen at a wedding ceremony.
“the Brahmin came to the place where the Buddha was. He said, "The time has come, and I pray that You will grace my house.” This is what he said to the Buddha. It was the time. Could You please grace my house so that we all get blessed? The word “grace” is used because the family shall get big blessings with the visit of the Buddha.
Text:
At that time the Buddha greeted the Brahmin Immaculate Light with kind words and made an announcement to the huge assembly: "All of you should go to this Brahmin's home to accept his offerings, for the purpose of letting him receive great benefits."
Then the World-Honored One rose from His seat. Just as the Buddha stood up, His body emitted all kinds of bright light with intermingled wonderful colors, illuminating and touching the space in the ten directions. Being thus alerted, all set off on the road. At that time, respectfully escorting the Buddha, the Brahmin held wonderful incense and flowers with a reverent heart. He led the way, along with his retinue, the Brahma-kings, the god-king Śakra, the four god-kings, and the eight classes of Dharma protectors, such as gods and dragons.
“At that time the Buddha greeted the Brahmin Immaculate Light with kind words and made an announcement to the huge assembly: "All of you should go to this Brahmin's home to accept his offerings, for the purpose of letting him receive great benefits.”
World Honored One said to the Brahmin, softly and gently, and asked him to stand aside and wait for a while. He then spoke to the rest of the assembly, the arhats and Bodhisattvas, to go to the Brahmin’s home and accept his offerings. Why should they accept his offerings? Well, they did so so that he’d receive the benefits. Remember what I told you the other day? If a Dharma Master, who is a genuine cultivator, visits your home and accepts your offerings, you’d gain great benefits. It is not the Master that will gain the benefits. This is what happened to the Brahmin. The Buddha, the Mahasattvas, and great Arhats visited the Brahmin’s home and accepted his offerings so that he received the benefits!
It is quite interesting that many people would burn the sutra copy after recitation and transfer the merits to the Bodhisattvas. In fact, the merits accrued from the recitation belong to them, instead to the Bodhisattvas.
Some masters, though poor in cultivation, like receiving offerings from their disciples. In fact, the disciples do not get as many merits as they deserve if the masters are no good, or of heavy karmic obstacles. Nevertheless, the disciples still accumulate merits by making the offerings, though to the wrong masters, except the merits gained are not that big. Do not regret for what you’ve done having heard me saying so. My point is that making offerings to the Buddha, Bodhisattvas, and genuine masters can bring benefits to you.
“Then the World-Honored One rose from His seat.” The Buddha stood up having said so.
“His body emitted all kinds of bright light”: As the Buddha had stood up, and was about to leave, great Buddha lights were emitted.
“with intermingled wonderful colors, illuminating and touching the space in the ten directions”: The Buddha lights were of various colors. They were beautiful lights, and illumined the Buddhalands in the ten directions.
“Being thus alerted”: All the heavenly immortals, Buddhas, Bodhisattvas, and Vajras were alerted that Shakyamuni Buddha was about to leave.
“…all set off on the road. At that time, respectfully escorting the Buddha, the Brahmin held wonderful incense and flowers with a reverent heart. He led the way, along with his retinue, the Brahma-kings, the god-king Shakra, the four god-kings, and the eight classes of Dharma protectors, such as gods and dragons.”
Heavenly King Sakra, the Brahma Kings, the four god-kings and eight classes of Dharma protectors, who, as you are aware, can fly in the sky and drill their way under the ground, all gathered there. The Brahmin, too, was holding incense and flowers respectfully. Music was played, and flowers sprayed along the way as offerings made to the Buddha and paved the way for Him.
(To be continued)
Master Zhenlin’s Commentary on the Sutra of the Whole-Body Relic Treasure Chest Seal Dharani, the Heart Secret of All Tathagatas
In fact, the Sutra of Treasure Chest Seal Dharani is meant to bring benefits to all the living beings by Shakyamuni. It can endow a Buddha picture, statue, or pagoda, with spiritual powers and Buddha-nature, or what is referred to as consecration. Shakyamuni Buddha explains in clear-cut terms the merits, virtues, and wonderful functions in the Sutra. Enshrine the sutra in a Buddha statue or pagoda, or a Dharma-practice facility, and it shall immediately be become of seven gems, and grow by the power of this Dharani, to Akanistha Heaven (Ordinary people cannot see it with naked eyes. However, people endowed with deva eyes and Dharma eyes can find it). All heavenly kings and gods come down to do offering to it three times day and night. As long as we show single-minded sincerity, make offerings to it, it is very efficacious and we get responses all the time for the wished we make.
If there are beings from the Path of Animals coming to the shadow of the Buddha statue or pagoda with a copy of the Sutra enshrined in it, or step on the grass there , they shall be relieved from the Three Evil Paths after they die and be reborn in a Buddha land.
If a person suffers from diseases, and if he recites this mantra in the Sutra for twenty one times, his diseases shall gradually recover.
Recite the mantra for seven times for a dead ancestor, his soul shall immediately be relieved from the Hell and enter the Pureland of Ultimate Bliss. The awesome powers, merits, and virtues of the mantra are beyond description.
The title is the Sutra of the Whole-Body Relic Treasure Chest Seal Dharani, the Heart Secret of All Tathagatas.
“the Heart Secret of All Tathagatas”: It contains all the bodies and body relics of all the Buddhas in the past, the present, and the future. There are numerous Buddhas in the Buddhalands of the ten directions. You shall know them well if you have read the Buddha Speaks Amitabha-Buddha Sutra. In this title, it refers to the Buddhas in the present who dwell in the Buddhalands in the ten directions.
Amitabha-Buddha from the Western Pureland of Ultimate Bliss has great affinity with the beings in the Saha World. In fact, there are two Buddhas in the West: One is named Amitayus. The other is named Savior of all Worlds from Suffering and Anguish. Akshobhya, for example, is in the East, in the Land of Happiness.
There are numerous Buddhas, including those that have entered extinction, such as the Prabhutaratna Buddha (literally, mutli-jeweled Buddha). He has gone into extinction. In fact, a Buddha never goes extinct. It means the Buddha is back to be an energy body.
“of All Tathagatas”: It includes all the Buddhas in the past, the present, and the future.
“secret”: We don’t see it with our eyes. We have no idea what it is. It is beyond our reach. In fact, the bodies of all the Buddhas and the relics after their extinction shall gather in the sutra and its mantra, and to the pagoda or statute that has a copy of the sutra inside it.
This is so because they do shift work. One group of Buddhas follows another to stay on the stupa. Those whose Dharma eyes or deva eyes are open shall find the Buddhas sitting on the stupa or statue 24 hours a day.
In fact, such a Buddha stupa has many windows, and on each of the window sits a Buddha. Have you ever seen such a stupa? Dharma masters who are well cultivated should know how a seven-gem stupa looks. Otherwise, the craftsmen would not have known how to make it. In fact, a seven-gem stupa is crowded with Buddhas, more than one Buddha on one window. That is just the best they can make.
If your Dharma eyes or deva eyes are open, you’d find that right at our Dharma Assembly, there are beings standing in straight line on the wall, and in the air. Though we don’t see them, they do exist. The Buddhas and their relics shall also show up in the Buddha statue we have at home if we place a copy of the Sutra of Treasure Chest Seal Dharani or just the mantra contained in the sutra. Their bestowal of power is non-stop. To draw an analogy, it is like putting into a bottle of water a handful of sand, and then stirring it with a chopstick. The sand shall keep swirling in the water non-stop. The Buddhas will remain on the stupa non-stop. One group arrives before the previous group of Buddhas leaves. That is why it is very efficacious to pray before such a stupa.
“Chest Seal”: a box, a treasure container.
“Dharani”: a mantra. The bodies and body relics of all the Buddhas are enshrined in the mantra, likened to a gem-container.
I’d provide a brief explanation to you on the word “sutra”.
“Sutra”: a path, a book, or a method. There is no need to make a sutra too complicated. Some people write a sutra into a heavy book for the readers. No, that is not what we want. We don’t need to understand it. We need the path to Buddhahood. Walk along the path that suits us the best. If we are practicing the Bodhisattva Path, we can also take others along the way so that they join us in the practice.
The bodies, and body relics of so many Thus Come Ones are placed inside the gem container. In fact, the best part of the Sutra is the mantra. All the rest of the Sutra texts are written to explain the mantra and how it should be used.
I had told you at the beginning of our Dharma Assembly that the Great Compassion Mantra is not meant to be worn in our bodies. The Buddha would have told us to do so if it works in that way. Nor is it meant to be used to consecrate a Buddha statue. I don’t mean it is not good to do so. I never say the Great Compassion Mantra is not good. All the Dharma Doors are good and equal, except we need to know how to apply them correctly and right to the point.
The Sutra of the Whole-Body Relic Treasure Chest Seal Dharani, the Heart Secret of All Tathagatas, as is told by the Buddha, can be used to consecrate a Buddha stupa or statue.
How can it not be efficacious, with the Dharma bodies, truth bodies, reward bodies, and body relics of so many Buddhas inside? The mantra is like a gem container. Certainly it is very efficacious!
Translation by The Tripitaka Master Great Vast Knowledge Amoghavajra, on imperial command, Daxingshan Temple
Tripitaka Master: a Dharma Master of Tripitaka specializes in studying the Buddha Dharma and Buddhist scriptures. He is a left-home Buddhist who can translate, explain, read, and expound a Sutra from a literal perspective. A Dharma Master of Tripitaka could not be very good in cultivation. You’d understand why if you read the Dharma Lotus Sutra. People who uphold the Dharma Lotus Sutra are not allowed to associate with those learned in the Tripitaka, or three storehouses who focus on literature instead of practice. Nevertheless, a Tripitaka Master did practice the cultivation. Otherwise, he would not be able to do the translation. And, he must have been a Bodhisattva coming to the world to be a translator working on Buddhist scriptures.
”Great Vast Knowledge Amoghavajra” is his Dharma name.
“on imperial command”: It is upon the command of the emperor that the Sutra was translated.
Text:
Thus I have heard:
At one time the Buddha was at the Jewel Brilliance Pond in the Immaculate Garden of the kingdom of Magadha. Surrounding Him were countless hundreds of thousands of Mahasattvas, great voice-hearers, gods, dragons, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, human, nonhumans, and others.
Commentary：
“Thus I have heard”: It was not spoken by me, Ananda, but by the Buddha. I heard Shakyamuni Buddha saying it firsthand.
“at one time”:It was either at that time or at this time.
“the kingdom of Magadha”, “the Immaculate Garden”, “the Immaculate Garden” and “the Jewel Brilliance Pond”: the name of a place.
“Surrounding Him were countless hundreds of thousands of Mahasattvas, great voice-hearers, gods, dragons, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, human, nonhumans, and others.” I have explained to you Mahasattvas, the heavens, the Six Paths, and the eight classes of Dharma protectors, such as gods and dragons.when I was explaining the Sutra of Longevity.
“great voice-hearers”: the great Bhikshus. Voice-hearers are of the Path of Arhats.
“Yaksas”: the god of strength;
“Garudas”: the bird that eats dragon. Dragons are afraid of them.
“Kinnaras, Mahoragas”: the eight classes of Dharma protectors, such as gods and dragons.
“Surrounding Him were countless hundreds of thousands of…”: There were numerous beings present at the Dharma Assembly. They surrounded the assembly like you do now.
Text：
At that time, in the assembly was a great Brahmin named Immaculate Light, who was well educated and intelligent. People delighted in seeing him. Having taken refuge in the Three Jewels, he persistently performed the ten good deeds. Benevolent, wealthy, and wise, he had the intention to have other people acquire benefits, great fortune, and prosperity.
Commentary:
Among the audience there was a great Brahmin. A great Brahmin is someone in possession of a good fortune, a super rich guy. In India, people of a good fortune, of big reputation and power, belong to the Brahmin clan, who believe that they come to the world from the Heaven of Sound and Light, and therefore of noble blood and superior to others.
The rich man was named “Immaculate Light”.
“…who was well educated and intelligent.” He was well learned, talented, and of great wisdom.
“People delighted in seeing him.” Why were people delightful to meet him? If everyone felt like making friends with him, he must be a nice guy. Why was he a nice guy? It was so because he “persistently performed the ten good deeds.” Ten good deeds include, for example, practicing giving, not getting angry even when scolded, always showing respect to the Buddha Dharma, and donating to the temples. He performed the deeds all the time.
“the ten good deeds”: In fact, a Buddhist scripture is titled the Sutra of Ten Good Deeds. I am not going to go into details about it now, though.
“Having taken refuge in the Three Jewels”: It means he had already take refuge in the Triple Jewels and was a Buddhist disciple. Let me explain to you the phrase “to take refuge”. Many of you have no idea why we take refuge.
The Chinese character is really remarkable. To“take refuge” in Chinese, consists of two words, “皈” and “依”.
The first one, “皈”, is composed of “enlightenment” and “return”. We are expected to attain enlightenment and return home after taking refuge. Many people, however, mistake taking refuge in the Triple Jewels as a professional title, or that the Buddhas only bless those who have taken refuge. How would that be possible? If you think in this way, it is better that you do not take refuge. You need to get to understand the Buddha Dharma, and that we are originally an energy body, and we need to return home after we are enlightened. After refuge-taking, we are expected to uphold the precepts.
The second word “依” consists of the word “person” and the word “clothes” in Chinese. It is where we rely. In this case, we rely on the Buddha, Dharma, and Sangha. The Buddhas include all the Buddhas in the past, the present, and the future, as well as all the Buddha images, and the High virtues who are true cultivators. The High Virtues are no different from the Buddhas. Well, it shall take a long time if I am going to dwell on the concept of “to take refuge in the triple Jewels”.
The semblance of Dharmas is part of the Buddha Dharmas. Pay attention to the items held by the four god kings, and you shall find they are all different from each other. Each tells a different story, like the Buddhist scriptures.
We should learn to put it down. Do not live like an overwound string.
A Buddhist saying goes that the pipa is without string (note: pipa is a stringed musical instrument). It serves to remind us that we should unwind. Some of you are always like an overwound string, worrying about this and that: “Will my son be ok now that he is outdoors?” “Will my daughter quarrel with her husband?” Why bother to worry about that? Put it down! Remove the string!
The best sward does not have a sheath. The saying serves to remind us that we should take off the mark. Why send him apples as gift if you do not like him? Why tell others you are good friends? Simply because he is rich and powerful? Don’t you feel tired to wear the mask? Take off the mask. Display the sword. Show your true self.
The Buddha statues and images represent the semblance of Dharmas. The ancients made better Buddha statues than the craftsmen nowadays who would sometimes change the look of a Buddha. They are not supposed to do so. Any Buddha statue, whether in a sitting or standing posture, is our teacher. We are expected to learn something enlightening from the statues. For example, the next time you are before the statue of a god king, you may pray to him that “God king, I now repent of my past sins. Please guide me in achieving enlightment.” Perhaps the god king would remind you just to observe his statue, and you shall realize that you need to put it down.
We also talk of planting the Dharmas, which refers to the Dharmas that we practice. It is said that 84,000 Dharmas doors. In fact, Dharma doors are just uncountable. I used to practice the Kungfu of two-finger zen, using two figures to do push-up. It is also a Dharma. It shall take the practitioner back to Buddha Dharma when he reaches the highest state.
The two-finger zen is about cultivation of the mind, though one seems to be practicing the strength of the fingers. Well, I have yet to reach the best state, otherwise I would be able to pierce two wholes in a towel hung somewhere far away by simply pointing my figures at it. Anyway, the best Kungfu master is always a Buddha Dharma master, as we often see in Kungfu movies. This is referred to as thousands of Dharmas coming from the same origin. Whichever door we enter, we shall all get back to it as long as we cultivate with a singular focus.
“Sangha”: Sangha are not just about the monks. In fact, Sangha is an assembly of monks. Each of them is responsible for a piece of mission, and is a genuine cultivator. Having one’s head shaved won’t make one up to be a Sangha member. People nowadays seem to take whoever has had the head shaved as a Sangha member.
Anyway, we are not supposed to look down upon the monks. They may not be acting according to the Buddha Dharma, and some even go as far as indulging themselves in dining, drinking, gambling, and whoring. I heard about such monks and people around wanted to file a suit against them and wanted the media to expose their nasty behavior. The newspaper did not do so, though. After all, it would have very bad impact.
My point is that we do not get angry about them, nor criticize them. We would commit an offense of mouth if we scold them. After all, what they are doing has nothing to do with us. They shall receive the retribution for all that they have done. We may just take what they are doing as expressions of the Dharma, and remind ourselves that we are cultivators, and therefore not supposed to comment on others. As a cultivator, one is not supposed to get angry, nor pay attention to the weaknesses of others. Well, the definition of Sangha can be very extensive. I am not going into further details about it. Hopefully, my explanations help you understand the concept of “to take refuge in the Triple Jewels”.
After taking refuge in the Triple Jewels, we should uphold the five precepts. Among them, killing is a no-no. We’d better stay vegetarian. We are still killing the lives if not a vegetarian.
Some people would dispute, groundlessly, that vegetables, too, are lives. Surely they are, but the prohibition against killing is against the killing of sentient beings. While grass and vegetables are lives, they are not sentient. Sentient beings include, for example, dogs. Dogs have emotions like we humans. They’d get hateful getting killed, and seek revenge. That can be harmful to us. The grass won’t find where we are even if we pull it off the garden. The grass won’t make us suffer from rheumatism after we get old. It is insentient, and therefore does not have the power to do so.
The Buddha is trying to protect us by telling us against killing. Many of you, however, mistake is as a prohibition imposed upon you. By the time you get old, you’d suffer from all kinds of illnesses such as rheumatism, paralysis, as a result of the karmic obstacles created by the killing you’ve committed. When you are young, the Buddha lights upon you are brighter, and they could not reach you. By the time you get old, the Buddha lights get fainter, while the karmic obstacles on you grow heavier. They come to you one after another, with varying degree of hatred and revenge. The heavier obstacles can make you paralyzed and bed-ridden, or simply take your life away by making you a cancer patient. The lighter obstacles can still make you painful here or itchy there. This is just how it is! Since you have now taken refuge in the Triple Jewels, you’d better stay vegetarian. If you don’t feel up to it now, you may choose not to take refuge until next year when you are ready to be a vegetarian. Take time to practice not to eat meat food, and take refuge when you are ready. Eat as you want now, since trying to curb your desire to eat meat food isn’t that easy. But, refrain from doing it after you’ve taken refuge.
Some of you asked me, “Shall I open the door if people visit me when I am reciting the sutra or sitting in meditation?” Why not? Can you remain attentive to the sutra recitation when people keep knocking at the door? Go and open it. You’d get only more attentive. Stay in accord with the conditions. Do not go against what is natural.
Some masters tell their disciples to control the thoughts in the mind when sitting in meditation or reciting the sutra. This is wrong. Do not control them. That is why their disciples make no progress having practiced it for decades.
It is ok that you cannot help worrying about your daughters and sons, and granddaughters and grandsons. Go ahead and be worried. Will you still feel so after you have thought it all through? No. You will be able to put it all down by then.
The same holds true for your desire for meat food. Take it if you still feel like it. As you keep cultivating the Buddha Dharma, gradually you’d find yourself dislike it. You’d have loose bowels if you do by then. You’d feel the dish of braised pig feet smelly. Will you still feel like eating it by then? Certainly not. You’d vomit it even when forced to swallow it. Do not get attached to the mark, though.
Don’t feel bad if you’ve already taken refuge and are still in the habit of eating meat. You can make the vow before the Buddha statue by saying, “please allow me to keep eating meat food for a while. My skills in the cultivation of the Buddha Dharma are not good enough. I will quit it naturally by the time my cultivation is up to it.” It is not your fault. After all, no one reminded you of it when you took refuge. My master did not explain the concept of taking refuge to me either. I came to understand it gradually as I kept cultivation.
The Chinese characters are really an art. The word Buddha, or “佛”, consists of the word “non” and “person”, meaning not a person. I guess you’ve never heard an explanation like this. The ancient Chinese are really smart in making the word. Even a word can be used to express the Dharma. We Chinese people are really superb! The Chinese language can be very thought-provoking if we look into it.
“Having taken refuge in the Three Jewels”: He had taken refuge in Triple Jewels and been a Buddhist disciple.
“Benevolent”: He was kind-hearted, nice, and easy-going.
“wealthy, and wise”: He was considerate, careful, smart, and of great wisdom.
“he had the intention to have other people acquire benefits, great fortune, and prosperity” : He was not only rich, performing good deeds himself, but also wanted others to be rich, and kind like him, and be living a prosperous, peaceful, and blissful life like he did.
Text:
At that time the Brahmin Immaculate Light rose from his seat, came to the place where the Buddha was, circumambulated Him seven times, and offered the World-Honored One incense and flowers. He also covered the Buddha with priceless wonderful garments, necklaces, and garlands of gems. After bowing down at the Buddha's feet, he stepped back to one side and made a request, saying, "I pray that the World-Honored One and the huge assembly will come to my house tomorrow morning to accept my offerings."
Commentary:
At that time, this Brahmin, stood from his seat. It is like one of you standing up, coming to me, and walking around me seven times. This is a token of extreme respect. He also offered the Buddha with beautiful flowers and put on him long gowns and jewels. Spraying flowers is a means of making offerings. There were also other items:
“priceless wonderful garments”: We don’t have such clothes nowadays. The clothes is made of pearls and jewels. He was rich, anyway. He made offerings to the Buddha with the clothes.
“necklaces”: it is a kind of jewelry, with many precious pearls on it.
“garlands of gems”: very beautiful beads. He offered them to the Buddha as well.
“He also covered the Buddha with…”: he put these offerings before the Buddha.
“After bowing down at the Buddha's feet…”: he made obeisance to the Buddha at His feet.
“…he stepped back to one side”: He stood up from the bow, and walked to one side of the Buddha. He would like to invite the Buddha for a meal at his home. It is like you inviting me for a meal, “Master, may you please come to my home and have a meal?”
“…and made a request, saying, "I pray that the World-Honored One and the huge assembly will come to my house tomorrow morning to accept my offerings." He said to World Honored One, could you please come to my house tomorrow morning and accept my offerings? As we know, when Shakyamuni Buddha was in India, people could visit him both in the morning and in the evening. It was like the emperor’s morning meeting with the officials.
“At that time the Buddha gave him permission in silence.” This was the rule. If the Buddha responded silently to your request, it means he consented. The Buddha never spoke unless he had to. He was silent. He talked when needed. As the saying goes, “the mouth of gold hardly opens.” The Buddha seldom talked, and when he did, he talked the Dharma.
Text:
Knowing that the Buddha had accepted his invitation, the Brahmin hurried home. In the evening, he ordered extensive preparation of food and beverage of 100 flavors for the banquet. Water was sprinkled and the halls were swept clean, and canopies with streamers set up.
In the next morning, holding incense, flowers, and musical instruments, together with his retinue, the Brahmin came to the place where the Buddha was. He said, "The time has come, and I pray that You will grace my house."
Commentary:
“Knowing that the Buddha had accepted his invitation, the Brahmin hurried home. In the evening, he ordered extensive preparation of food and beverage of 100 flavors for the banquet.” The Brahmin knew that it was the time and that the Buddha had accepted his invitation. He hurried back home, and set off to prepare the food, fruits, and the dishes.
“and canopies with streamers set up” : Canopies were used. Streamers showing welcome to the Buddha’s visit were ready.
“Water was sprinkled and the halls were swept clean”: He had his house cleaned up.
“he ordered extensive preparation of food and beverage of 100 flavors for the banquet”: As he was rich, he ordered many delicious food.
“In the next morning…together with his retinue”: In the morning of the second day, he took with him his wife, children, and relatives to the Buddha.
“holding incense, flowers, and musical instruments”: He brought with him flowers. There were also musical instruments. It was like a band, as what is commonly seen at a wedding ceremony.
“the Brahmin came to the place where the Buddha was. He said, "The time has come, and I pray that You will grace my house.” This is what he said to the Buddha. It was the time. Could You please grace my house so that we all get blessed? The word “grace” is used because the family shall get big blessings with the visit of the Buddha.
Text:
At that time the Buddha greeted the Brahmin Immaculate Light with kind words and made an announcement to the huge assembly: "All of you should go to this Brahmin's home to accept his offerings, for the purpose of letting him receive great benefits."
Then the World-Honored One rose from His seat. Just as the Buddha stood up, His body emitted all kinds of bright light with intermingled wonderful colors, illuminating and touching the space in the ten directions. Being thus alerted, all set off on the road. At that time, respectfully escorting the Buddha, the Brahmin held wonderful incense and flowers with a reverent heart. He led the way, along with his retinue, the Brahma-kings, the god-king Śakra, the four god-kings, and the eight classes of Dharma protectors, such as gods and dragons.
“At that time the Buddha greeted the Brahmin Immaculate Light with kind words and made an announcement to the huge assembly: "All of you should go to this Brahmin's home to accept his offerings, for the purpose of letting him receive great benefits.”
World Honored One said to the Brahmin, softly and gently, and asked him to stand aside and wait for a while. He then spoke to the rest of the assembly, the arhats and Bodhisattvas, to go to the Brahmin’s home and accept his offerings. Why should they accept his offerings? Well, they did so so that he’d receive the benefits. Remember what I told you the other day? If a Dharma Master, who is a genuine cultivator, visits your home and accepts your offerings, you’d gain great benefits. It is not the Master that will gain the benefits. This is what happened to the Brahmin. The Buddha, the Mahasattvas, and great Arhats visited the Brahmin’s home and accepted his offerings so that he received the benefits!
It is quite interesting that many people would burn the sutra copy after recitation and transfer the merits to the Bodhisattvas. In fact, the merits accrued from the recitation belong to them, instead to the Bodhisattvas.
Some masters, though poor in cultivation, like receiving offerings from their disciples. In fact, the disciples do not get as many merits as they deserve if the masters are no good, or of heavy karmic obstacles. Nevertheless, the disciples still accumulate merits by making the offerings, though to the wrong masters, except the merits gained are not that big. Do not regret for what you’ve done having heard me saying so. My point is that making offerings to the Buddha, Bodhisattvas, and genuine masters can bring benefits to you.
“Then the World-Honored One rose from His seat.” The Buddha stood up having said so.
“His body emitted all kinds of bright light”: As the Buddha had stood up, and was about to leave, great Buddha lights were emitted.
“with intermingled wonderful colors, illuminating and touching the space in the ten directions”: The Buddha lights were of various colors. They were beautiful lights, and illumined the Buddhalands in the ten directions.
“Being thus alerted”: All the heavenly immortals, Buddhas, Bodhisattvas, and Vajras were alerted that Shakyamuni Buddha was about to leave.
“…all set off on the road. At that time, respectfully escorting the Buddha, the Brahmin held wonderful incense and flowers with a reverent heart. He led the way, along with his retinue, the Brahma-kings, the god-king Shakra, the four god-kings, and the eight classes of Dharma protectors, such as gods and dragons.”
Heavenly King Sakra, the Brahma Kings, the four god-kings and eight classes of Dharma protectors, who, as you are aware, can fly in the sky and drill their way under the ground, all gathered there. The Brahmin, too, was holding incense and flowers respectfully. Music was played, and flowers sprayed along the way as offerings made to the Buddha and paved the way for Him.
(To be continued)
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一切如來心祕密全身舍利寶篋印陀羅尼
The Whole-Body Relic Treasure Chest Seal DhAraNI
The Heart Secret of All TathAgatas
नमस्त्र्यध्विकानां। सर्व तथागतानां। ओं भुविभवनवरे वचरि वचतै। सुरु सुरु। धर धर। सर्व तथागत धातु धरे पद्मं भवति। जय वरे मुद्रे स्मर तथागत धर्मचक्र प्रवर्तन। वज्रे बोधिमण्डालङ्कारालङ्कृते। सर्व तथागताधिष्ठिते। बोधय बोधय। बोधि बोधि। बुध्य बुध्य। सम्बोधनि सम्बोधय। चल चल चलन्तु। सर्व-आवरणानि। सर्व पाप विगते। हुरु हुरु। सर्व शोक विगते। सर्व तथागत हृदय वज्रिणि। सम्भार सम्भार। सर्व तथागत गुह्य धारणी मुद्रे। भूते सुभूते। सर्व तथागताधिष्ठित धातु गर्भे स्वाहा। समयाधिष्ठिते स्वाहा। सर्व तथागत हृदय धातु मुद्रे स्वाहा। सुप्रतिष्ठित स्तूपे तथागताधिष्ठिते हुरु हुरु हूं हूं स्वाहा। ओं सर्व तथागतोष्णीष धातु मुद्राणि। सर्व तथागत सधातु विभूषिताधिष्ठिते हूं हूं स्वाहा॥
一切如來心祕密全身舍利寶篋印陀羅尼
The Whole-Body Relic Treasure Chest Seal Dhāraṇī
The Heart Secret of All Tathāgatas
Sanskrit title: āryasarvatathāgatādhishthānahridaya guhyadhātukaranda nāmadhāranī mahāyānasūtra
namas tryadhvikānāṁ sarva tathāgatānāṁ | oṁ bhuvi-bhavana-vare | vacana-vacati suru suru dhara dhara | sarva tathāgata dhātu dhare | padmaṁ bhavati jaya vare mudre | smara tathāgata dharma-cakra pravartana vajre bodhimaṇḍālaṁkārālaṁkṛte | sarva tathāgatādhiṣṭhite | bodhaya bodhaya bodhi bodhi | budhya budhya saṁbodhani saṁbodhaya | cala cala calantu | sarvāvaraṇāni sarva pāpa vigate | huru huru sarva śoka vigate | sarva tathāgata hṛdaya vajriṇi | saṁbhāra saṁbhāra | sarva tathāgata guhya dhāraṇī-mudre | bhūte subhūte | sarva tathāgatādhiṣṭhita dhātu garbhe svāhā | samayādhiṣṭhite svāhā | sarva tathāgata hṛdaya dhātu mudre svāhā | supratiṣṭhita stūpe tathāgatādhiṣṭhite huru huru hūṁ hūṁ svāhā | oṁ sarva tathāgatoṣṇīṣa dhātu mudrāṇi | sarva tathāgata sadhātu vibhūṣitādhiṣṭhite hūṁ hūṁ svāhā ||
Compound words and their components are given below:
tryadhvikānāṁ = tri-adhvikānāṁ
bodhimaṇḍālaṁkārālaṁkṛte = bodhimaṇḍa-alaṁkāra-alaṁkṛte
tathāgatādhiṣṭhita = tathāgata-adhiṣṭhita
sarvāvaraṇāni = sarva-āvaraṇāni
samayādhiṣṭhite = samaya-adhiṣṭhite
tathāgatoṣṇīṣa = tathāgata-uṣṇīṣa
vibhūṣitādhiṣṭhite = vibhūṣita-adhiṣṭhite
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