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Chen
75.1 Names
'Chen-yen' [u] is the pronunciation of two Chinese words [u] and
[], which means 'true' and 'word' respectively. Literally, Chen-yen
means 'words of truth'. It means it is the true words of the Buddha. This
school is considered as the third and final interpretation of the teachings of
the Buddha.
Chen-yen sect is regarded as Tantrayana [K] or Tantrism or Tantric
Buddhism. Tantra is a Sanskrit word, which means transmitting teachings
in esoteric way. It is a collective noun of manuals or handbooks that
describe the techniques for attaining enlightenment. The monk who is
proficient in using the manuals is called 'Guru' [Wv]. Tantra is a
complicated system of beliefs and practices, which is supposed to be
understood by the Gurus. It consists of Mantras (magic spells or sound),
Mandalas (occult diagrams) and Mudras (symbolic hand gestures).
The literal meaning of Chen-yen is Mantra, which means the mystical
syllables or formulae like spells, but it is the true 'words' from the Buddha.
As it plays a dominant role in this sect, it is also called Mantrayana or
Mantrism.
This sect is also classified as Vajrayana []. 'Vajra' is a Sanskrit word,
which means 'diamond', and 'yana' means 'vehicle'. The Vajra is a core
symbol of Tantra. It was respected as the power-laden scepter of Indra,
ruler of the Vedric gods. As Vajra is a dominant symbol of this sect, it is
also called Diamond Vehicle. Vajra also refers to 'thunderbolt', which
symbolizes the 'Ultimate Truth' and the Enlightened Mind. It
represents the non-destructive nature of the perfection of wisdom and
compassion. It suggests the power of the enlightened mind, which can
destroy all spiritual obstacles. Thus, Vajra represents the final inspiration
of Tantric Buddhism.
In China, this sect is called 'Mi-tsung' [Kv] . 'Mi' [K] and 'tsung' [v]
are the pronunciation of two Chinese words, which means 'secret' and
'sect' respectively.
According to Chen Yen sect, the body, speech and thought of the Buddha
are the Three Mysteries, as ordinary practitioners are unable to see, to
hear and to think of them. Thus, it is necessary to have some means of
communion from the mystic power (Adhisthana in Sanskrit) of the Buddha,
which can be expressed through the three activities of human beings, i.e.
our body, speech and thought:
1. Body - it refers to the Mudra -- finger-intertwining
2. Speech - it refers to the Mantra, or Dharani
3. Thought - it refers to the Yoga concentration or Dhyana
Through the prescribed ritual, one can realize the perfect communion
between the Buddha and the practitioner. As everybody possesses these
three functions, all of which harbor secrets that lead to the attainment of
Buddhahood.
It is important to note that the rituals connected with the Three Mysteries
are transmitted orally from the Guru (teacher) to the disciple or practitioner.
76.3 Tantra
The word 'Tantra' has been discussed
in the beginning of previous chapter.
Tantric practice involves three things:
1. Reciting particular phrases and
words, also known as Dharani
[], which are secret
'codes' of the respective
Bodhisattvas and the Buddhas
2. Acting out ritual activities, which
have the effect of involving
body and emotions in religion
3. In conjunction with the first two
things, the visualization of
oneself as one of the
Bodhisattvas or Buddha.
There are two keys features of Tantra:
1. It seeks out the quick way to get insight, compared with years of
patient meditation,
2. It is generally performed only under the instruction of a Guru
(teacher).
76.4 Mantra
The word Mantra comes from the Sanskrit roots, 'manas' and 'tra', which
means 'mind' and 'tool' respectively. Mantras are invocations to Buddhas.
Tantric practitioners repeat them in order to forge Karmic connections
between themselves and meditative deities and to effect cognitive
restructuring through internalizing the divine qualities that the Mantra
represents.
The use of Mantra is essential in Tantric practice. According to its
practitioners, Mantra repetition is not simply an external activity in which
one vocalizes sounds, but an internal awakening of the cognitive potential
of the practitioner. According to Lama Zopa Rinpoche, Mantras are
effective because they help keep your mind quiet and peaceful,
automatically integrating it into one-pointedness. They make your mind
receptive to very subtle vibrations and thereby heighten your perception.
Their recitation eradicates gross negativities and the true nature of things
can then be reflected in your mind's resulting in clarity. By practicing a
transcendental Mantra, you can in fact purify all the defiled energy of your
body, speech and mind.'
Mantras are tools of the mind. Tibetan Buddhism believes that the nature
of the universe is expressed in sound, in Mantra. The Mantra is thus a
powerful way to focus and attune mind or consciousness.
'Om' is the original Mantra. It is usually the first word of many Mantras in
Buddhism. 'Om' symbolizes the wholeness of things, the infinite and
perfect. Chanting a Mantra is a way to focus attention and direct oneself
into union with enlightened consciousness. It is also believed that, by
chanting the appropriate sounds and combinations of sounds, the
corresponding meaning or experience is evoked. In Tantric theory, the
universe is a function of Buddha. It begins with 'Om', and ends with 'Hum'.
Chanting the Mantra is not based on reasoning, since rational concepts
and logical thinking deviate from direct perception of the reality. Mantras
provide an experience to listen to and develop inner vision, so the
practitioner can hear the universe itself with direct awareness.
Mantra is a series of mystic
syllables or formulae, which
are said to be the epitome of
the Sutras representing the
'signals' from the designated
Buddha or Bodhisattva. It
plays a dominant role in the
practice of Tantrism, as
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reciting and upholding the Mantras is said to be the most direct and
quickest way to attain enlightenment.
In the Buddhist Sutras, Dharani, and Parimitas are usually included in the
texts. The former is short formulae to 'uphold' the Dharma, while the latter
is short chants to protect' it. Both of them are taken as Mantras, which are
believed to be the 'mental instruments' to communicate the respective
Buddhas or Bodhisattvas, as a tradition of Hinduism. Some people believe
that Mantras can get rid of the effect of evil Karma.
Nevertheless, reciting and upholding the Mantras is said to be the most
direct and quickest way to attain enlightenment, as it is an aid of
visualizing the particular Buddha or Bodhisattva in the process. Mantra is
seen as a 'tuning fork', which facilitates the practitioner to tune in his mind
to a being he wishes to visualize. It is just a melody that can naturally tend
to evoke reactions of sadness and happiness in people. Another analogy
to explain the function of a Mantra is the key. It enables the practitioner to
have psychic power to visualize and communicate with a being whose
Mantra it is. Each Buddha or Bodhisattva has his own Mantra that signifies
his essence.
The practitioner are not required to interpret the exact meaning of the
Mantra, but just to recite and uphold it. Actually, some Mantras have no
meaning at all. Most people believe that the accuracy in pronouncing the
Mantra is directly proportional to the effectiveness of its power or response.
However, some people think that sincerity is of utmost importance.
Nevertheless, Mantras are usually properly trained in designated format in
Tantrism.
76.5 Mantra : 'Om Mani Padme Hum'
It is the most famous Mantra known as Six Syllables Great Radiant Mantra
[rjG], which translates as " Hail to the Jewel of the Lotus", is
the root Mantra of Avalokitesvara, i.e. Guan Yin Bodhisattva, the patron
Bodhisattva in Tibetan Buddhism. Each syllable has its own meaning, both
literal and symbolic. By chanting this Mantra regularly, one can clear one's
mind and set consciousness on the path of enlightenment. Each of the six
syllables has its own power of salvation. By reciting this Mantra
wholeheartedly and singlemindedly, one can be reborn in Pure Land.
76.6 Mudras
Mudras are symbolic hand gestures, which are closely associated with
Mantras. As Mantras consists of the secrets of sounds, Mudras consists of
the secrets of touch. Each Buddha or Bodhisattva has his own Mudra. The
practitioner is required to make the respective Mudra with his hands and
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except the desire of eating and sex. It is an analogy to those who are
ignorant and always commit to evil deeds and in physical and mental
conduct.
2. Mind as a naive baby [MN] -- who upholds rules in
morality - It refers to those kind people who cultivate the worldly virtues
and merits, and thus enjoy the respective worldly blessing.
3. Fearless mind as a baby [L] -- A baby is well cared and
protected by his mother, so he is at ease and fearless. It refers to those
who seek the rebirth in heaven without bothering the heavenly joy is
temporary or not.
4. Mind of mere Skandhas and no-self [L ]-- It refers to the
Sound Hearers in Hinayana, which believes in the emptiness of self (i.e.
no-self), but accepts the Law of Five Skandhas as the permanent
existence.
5. Mind in ridding Karma, Cause and Seed [
~] ]-- It refers to
Those Enlightened by Conditions or Enlightened Ones in Solitude. They
can get rid of the Karmic activities (Karma), the Twelve Links of
Dependent Origination (Cause) and the Fundamental Ignorance (Seed),
and dwell in Nirvana.
6. Mahayana Mind independent of conditions [Ltj] -Mahayana Bodhisattva understands there is no Dharma beyond the Mind,
and the Three Realms is just merely created by the conscious mind, thus
they do not attach any phenomenal conditions when they save the
sentient beings. It is equivalent to the teaching of Fa Hsiang Sect.
7. Mind without production of enlightened mind [ ] -- Mahayana
Bodhisattva understands that the nature of the enlightened mind is neither
produced nor extinguished. As it is ordinarily empty and still, there has no
ignorance and enlightenment. The mind should respond to the true reality
of all Dharmas. It is equivalent to the teaching of San Lun Sect.
8. Unconditioned Mind of One Way [@DL] -- The Law is
ordinarily pure and undifferentiated. It is not dual nor multiple, so it is
called One Way. Mahayana Bodhisattva realizes that the One Way is
unconditioned and pure matching the reality of True Suchness. They also
understand the harmony and perfection of the Triple Truths which
converge to One Way. It is equivalent to the teaching of Tien Tai Sect.
9. Self-nature Mind with no Eternity [L] -- The Law is the
ultimate, so it is called eternity. Mahayana Bodhisattva realizes that all
Dharmas are originated from True Suchness, and they are the
manifestations of True Suchness, so they have no self-nature, but
mutually inter-penetrating without obstruction to each other. It is equivalent
to the teaching of Hua Yen Sect.
10. Adorned Mind in Secret [KY] -- the status of the Buddha
is esoteric and adorned, which can be recognized and visualized by all
other beings. The dwelling mind of the Buddha can only be ultimately
known by the Buddhas themselves.
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mind/consciousness, so they can freely 'enjoy' all Dharmas for their own
use.
6. Equality -- Equality means the self-nature of all Dharmas are equal. The
Buddha knows all Dharmas are equal, certifies the nature of Dharma, and
realizes that there is no differentiation between the beginning and the end,
the subjective/active and the objective/passive. It is known as the
fearlessness of equality. In Cheng Yen sect, when the practitioners reach
the supreme state, they have the formless body of wisdom and the form
body of blessing and virtues, so they can also freely 'enjoy' all Dharmas
for their own use. It is a state of Buddhahood.
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79.4 Abhisheka
Abhisheka, also known as Murddhadja [] is a very important rite in Tantrism,
as it is regarded as the starting point in the path of Buddhahood. Just like
baptism, it is a consecration ceremony administered by sprinkling or pouring
water on the head. Abhisheka is necessary and essential for the
practitioner as an initial step to enter the Mandala and 'explore' the secrets of the
Tantric Buddhism.
Abhisheka, sometimes written as Abhishekair, is an exclamation addressed in
the prayers to Tathagatas in the ceremony, saying 'consecrate me by sprinkling'.
the practitioner wishes to tune into and develop compassion, the Tara
manifestation will be cultivated as a kind of role model. Then, the practitioner will
contemplate the chosen deity through the special meditation session, known as
Satyadevata / Sadhana.
Though Sadhana varies considerably in its complexity and duration, the
practitioners are generally required to cultivate Sadhana regularly on a daily
basis and to achieve the state of calmness in meditation. The use of the Mantra
with respect to the chosen deity is essential for entering the state of emptiness,
and then generating the specific image of the chosen deity within the
practitioner's mind and seeing himself as that deity.
The body form of the deity during initial phase of transformation is known as
'Samaya-sattva', i.e. 'commitment being'. The Samaya-sattva is not the deity
itself, but a symbolic form used in the process of self-realization.
A particular letter or syllable, color or sound is then generated from the body form.
Later, rays of energy will radiate out from the syllable and fill the entire universe.
Then, the practitioner invokes and invites the deity to come to them externally,
though it is understood that the deity is an inherent aspect of an individual's own
enlightened mind in reality. The actual form of the deity is called Jnana-sattva,
or 'awareness being'. Accompanied with a set of four Mudras, the practitioner
draws down the actual deity with a designated Mantra.
After engaging the Mantra recitation silently for some time, the practitioner may
become tired. It is recommended to draw the radiating light energy back to the
heart and rest. The mental recitation and accompanying visualization can be
resumed if desired, or else the session can be brought to the end. To conclude
the Sadhana, the practitioner should reverse the process of generation, i.e. to
release the 'awareness being', then 'commitment being' then to contract the
light energy and disappear back into the state of emptiness from which it arose.
The practitioner should rest peacefully for as long as possible in this state.
Various accomplishments, known as 'Siddhi' may be acquired through these
Sadhanas.
Some are mundane while the others are supramundane.
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