15 The Merit of Upholding the Sutra

“Subhuti, in comparison to good men and good women who devote their lives as an act of giving amounting to the grains of sand in the Ganges River—and they do so at sunrise, midday, and again at sunset for an infinite number of kalpas—a person who generates a faith without resistance upon hearing this sutra will have blessings surpassing the former. It is even more so if he also writes, upholds, recites, and expounds it to others.

“Subhuti, in sum, this sutra has inconceivable, immeasurable, and infinite merit. It is spoken by the Tathagata for practitioners of the Greater Vehicle and the Supreme Vehicle.

“Should there be a person who can uphold, recite, and extensively expound it, he will be recognized and known by the Tathagata, and he will attain merit that is immeasurable, incalculable, infinite, and inconceivable.

“This person will bear the anuttara samyaksambodhi of the Tathagata. Why? Subhuti, because a practitioner of the Lesser Vehicle who clings to a view of self, others, sentient beings, and lifespan cannot hear, accept, recite, or expound this sutra.

“Subhuti, all the worldly, celestial, human, and asura beings should make offerings to the place where the sutra exists. Know that this place is like a stupa which should be respected, paid homage to, and circumambulated, in which all kinds of flowers and incense should be offered and sprinkled upon it.”

The annihilation of all phenomena

is the most important essence of the Vajra Sutra.

If you can hold no view

of self, others, sentient beings, and lifespan,

and grasp its essence and apply it to yourself,

then you are a buddha.

This is the highest attainment.

Discourse 49

January 9, 2022

Sakyamuni Buddha loves using comparisons and often uses the sand of the Ganges River as an analogy. The Ganges was the only sacred river in India, and during Sakyamuni Buddha’s era, Sarasvati was the acclaimed goddess of the Ganges—she is very famous. The Buddha mentioned another comparison in this excerpt:

“…a person who generates a faith without resistance upon hearing this sutra will have blessings surpassing the former.”

The key here is in without resistance. It is of utmost importance that there is no resistance or reservation in the faith toward this sutra and its meaning. It is crucial that one does not go against it. Upholding this sutra generates infinite blessings and merit surpassing the former.

“…sunrise, midday, and again at sunset…”

Here it mentions an act of giving amounting to the grains of sand in the Ganges River. And for how long? For an infinite number of kalpas. Wow! That is an awfully long time! Just imagine the amount of blessings created by doing such a tremendous amount of giving for such a long period of time—every day, three times a day! Do you know how long one kalpa is? [Someone checks the internet and says, “Over sixteen million years.”] And here it says countless kalpas! China has five thousand years of history, a miniscule fraction by comparison.

No matter how enormous the blessings generated by such acts of giving are, it is still incomparable to a faith without resistance.

“…a person who generates a faith without resistance upon hearing this sutra will have blessings surpassing the former.”

So tremendous is the merit of reading and reciting the sutra, understanding its meaning, relinquishing notions of self, others, sentient beings, and lifespan, and putting it into practice accordingly!

Without resistance is extremely important! The tremendous merit is not generated through superficial reading or quantitative recitation of the sutra, but through listening, believing, and without any contravention, complying with the essential meaning of the sutra—the four non-phenomena of self, others, sentient beings, and lifespan. The annihilation of phenomena in self, others, sentient beings, and lifespan is the most important essence of the Vajra Sutra.

If you do so, your merit will be extraordinary, surpassing even those generated from acts of giving over an infinite number of eons. I know for sure! It surely surpasses them, because no one can surpass the non-phenomena of self, others, sentient beings, and lifespan. No one! If you can hold no notion of self, others, sentient beings, and lifespan, and if you can grasp its essence and apply it to yourself, then you are a buddha. This is the highest attainment!

In fact, enlightenment is all about the non-phenomena of self, others, sentient beings, and lifespan! If you actualize this enlightenment and bring it into effect, you will become a buddha.

Anuttara samyaksambodhi is buddhanature. What does Laozi say? Let me put it in layman’s terms: nothing exists! Fundamentally there is nothing; however, there seems to be something amid it. And I add, “Nothing exists; however, buddhanature is amid it.”

Buddhanature refers to buddha. Without resistance means one does not go against the essential meaning of the Vajra Sutra. If one can realize and actualize it, then one becomes a tathagata.

What are we doing now? We are sitting here, speaking on the dharma, listening to the dharma—but in truth there is none of that; even dharma is nonexistent. The listeners have not listened, the speaker has not spoken, and there is no such thing as dharma. However, amid it all, there still is something. And that is buddhanature.

What does “tathagata” mean? Tathagata is rulai in Chinese, meaning “seemingly come.” There is another term called ruqu, which means “seemingly go.” Let me tell you this: you may only know about rulai but not ruqu, yet they are the same. They seem to come, and they seem to go. “Tathagata” is an epithet we often use to refer to a buddha. For instance, Amitabha Buddha is the same as Amitabha Tathagata. Tathagatas seemingly come and seemingly go.

By the same token, Grandmaster Lu seemingly performs homa at the Rainbow Temple and teaches buddhadharma to everyone. All we can say is that “it seems to happen.” After it ends, everyone leaves, so it seems to be gone. So it seems that they come and it seems that they go. Likewise, a buddha seemingly comes and seemingly goes.

If you can comprehend this concept, you will understand that whatever we are doing and whatever is happening only “seemingly” happens. So we should say that it seemed that Sakyamuni Buddha preached buddhadharma at Vulture Peak during his time, and it seemed that Grandmaster was listening to the dharma teaching at Vulture Peak too—I will talk more about this in the future. That is all that can be said. All those events have already passed. The dharma assembly at Vulture Peak was also in the past. Sakyamuni Buddha emphasizes that fundamentally, nothing exists!

Grandmaster Lu is now teaching in the homa hall at Rainbow Temple. This present moment will also become the past. Master Lian Jia was seated there last week and now is no longer there. She has returned to her country—an ancient civilization. Will such an [exact] moment ever recur? Never the same again! The moment has already passed. She seemingly came and seemingly left, and now there is nothing.

The present will become the past, and it will not be there anymore tomorrow. The past is in the past, the present will also become the past, and the future has not yet arrived, so what is in between? Nothing. What is left? Nothing. This is the essence of the Vajra Sutra. And the Heart Sutra also talks about “unattainability.”

The greatest empire ruling China was the Great Mongolian Empire, governing across all of Asia, reaching the eastern part of Europe. Look at the great empires of the Assyrians, the Macedonians, and the Romans. Look how formidable they were in their times—they expanded throughout Europe, extending to parts of Asia. It is correct that there seemed to be these colossal empires; however, as time passed, those empires ceased to exist. The once enormous Mongol Empire no longer exists; neither does the Persian Empire.

The First Emperor of China and Emperor Wu of the Han Dynasty both wanted to live as emperors forever and pursued immortality. They searched foreign lands for an immortality elixir. Qin Shi Huang claimed, “I am the first emperor who unified the six kingdoms. I am an eternal emperor!” He sent Xu Fu to sail overseas with three thousand boys and three thousand girls to search for an immortality elixir, yet no one returned. The First Emperor failed to be the eternal emperor. Emperor Wu failed, too; he ordered his people to produce this elixir and consumed lots of it, yet he did not become immortal. Worse, he died from consuming too much elixir. He is gone now!

Look at the history of China and observe how one dynasty replaced another over the course of five thousand years! Tang, Yu, Xia, Shang, Zhou, Qin, Han, the Four Kingdoms, Wei, Jin, the Southern and Northern Dynasties, Sui, Tang, Song, Yuan, Ming, and Qing Dynasties. How many dynasties were there? How many wars and invasions occurred in between? And how many power struggles happened? Yet in the end, all is empty. Gone! Nothing is left.

[All] seemingly comes and seemingly goes! What Grandmaster explains here is the essential meaning of the Vajra Sutra.

Zen Buddhism talks about “here and now.” Let me tell you, even the here and now is meaningless, although one can cherish the here and now for the moment. However, whether you are happy or sad, it is momentary.

As you capture those moments day after day, they become a collage that makes up your life. Whether you seize happy or sad moments, they are part of your life. There is some happiness in life, but often more suffering. All these experiences are interconnected and exist for you because you have them in your mind. One day if you lose your memory, your memories will be gone, and those moments will be lost forever. Let’s assume one day Shimu were to ask Grandmaster, “Who am I?” [To which I reply,] “You are my daughter, my granddaughter.” Do you still have your life when your memory becomes blank? No, your life is gone.

Many daughters ask their mothers who have dementia, “Do you know me?” Even after so many years together, their mothers reply, “No! Who are you?” Their memory banks have been deleted. If your memory fades away one day, what will become of your life? It will disappear when cognition no longer exists. All sensations and perceptions—from one’s eyes, ears, nose, tongue, body, and mind—are stored in memory. If your memory disappears, your life will also vanish. Nothing will remain! It will not matter whether you were wealthy or a leading figure in cardiology or neurology; once your memory is gone, everything about you is erased. Your life, as you knew it, will be gone. This is the essential meaning of the Vajra Sutra!

Om mani padme hum.

You are awakened

if you are aware of your own delusions

and thereby control

your own sensations, perceptions, and mental formations.

Thereupon, you are enlightened!

Discourse 50

January 15, 2022

Today is Avalokitesvara Bodhisattva group practice at the Seattle Leizang Temple. We have group meditation practice for one of the eight primary deities every Saturday night at 8 p.m. Lately, every time I meditate my entire self disappears completely. You may think Grandmaster has fallen asleep on this dharma throne earlier, but I didn’t slouch, right? I’ve trained myself to maintain an upright posture. [laughs] I didn’t hear anything, not even the MC, until toward the end when I faintly heard their invitation to perform the overall merit dedication. Luckily, I remembered that tonight’s practice was Avalokitesvara Bodhisattva. [laughs]

I was totally unaware of you or of my whereabouts. A slice of time had completely gone. Time was nonexistent, and so was everything else. I disappeared, everybody else disappeared, and the temple disappeared. Where did they all go? They all disappeared.

What is happening is very good. I have completely merged with the cosmic space. It coincides with the Vajra Sutra—the non-phenomena of self, others, sentient beings, and lifespan. The disappearance of time is essentially the non-phenomena of lifespan, whereas the disappearance of everything means the non-phenomena of sentient beings. Please note that it was not sleep because some clarity and lucidity were still present. In the state of no-mind, something is vaguely there—ever so slightly, very clear and lucid. If you say that I fell asleep, I did not!

This has occurred in multiple group practices and during my solitary meditation. On one occasion, I started at 1 a.m. and when I opened my eyes, it was already 4 a.m. The entire time between 1 a.m. and 4 a.m. vanished. I was unaware of how much time had passed and completely lost track of time. This indicates the non-phenomena of lifespan.

I asked the Worthy Leader Bodhisattva, “What is this I am experiencing?” He replied, “This is existence amid nonexistence.” I wondered, “So when it is nonexistent, how come there is still existence? Existence amid nonexistence?” He explained, “Something still exists amid nothingness.” This answer coincides with Laozi’s statement, “Vaguely, as if in a haze, there seems to be something.”¹

I happily told the Worthy Leader Bodhisattva, “I have attained siddhi!² This is my attainment!” He retorted, “Nonsense! Attainment? What attainment?! You are not a siddha if you still hold the thought of attaining siddhi. It’s arrogant to think you have an attainment. If one often thinks and states that they have gained enlightenment, that shows that they are not enlightened.”

I asked the Worthy Leader Bodhisattva, “What should one say then?” He replied, “It’s inexpressible, unspeakable. No need to say anything. If you are enlightened, you are enlightened. You know it yourself! There is no need to express it. But if you keep saying you are enlightened, you are no different from a mundane being.” What the bodhisattva said made much sense.

“No eyes, ears, nose, tongue, body, or mind; no forms, sounds, smells, tastes, touches, or mental formations; and no realm of the eyes, up to the realm of the consciousness. There is no ignorance or the ending of ignorance, up to no aging and death, or the ending of aging and death.”

In the Heart Sutra, Avalokitesvara Bodhisattva states that there is no difference between form and emptiness in the deepest meditation. Form is emptiness, and emptiness is form. In the deepest meditation, there is nothing, so both form and emptiness are gone. He subsequently states that there are no eyes, ears, nose, tongue, body, or mind.

We think that we exist in this saha world—this is because of our own sensations. What are the sensations? They are what you see through your eyes, what you hear through your ears, what you smell through your nose, what you taste with your tongue, and what you touch with your body, as well as any mental formations due to your thoughts. You perceive that you exist in the saha world through the six senses. If you had no senses, you would not experience existence in this world.

This is related to the philosophy of existentialism by René Descartes. He said, “I think, therefore I am.” In other words, I think, therefore I exist. And I see, therefore I exist; I hear, therefore I exist; I breathe, therefore I exist; I taste, therefore I exist; I touch, therefore I exist; and lastly, I think, therefore I exist.

When these six senses are nonexistent, this is the realm of Avalokitesvara’s meditation: no eyes, ears, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or mental formations; there is no realm of the eyes…no ignorance or the ending of ignorance—even ignorance is gone.

Grandmaster Lu is telling everybody now that what is written in the Heart Sutra is the ultimate truth of enlightenment. The Vajra Sutra is also the sutra of enlightenment. Both contain the “ultimate truth.” Yet, humans exist amid these sensations. If sensations do not exist, nothing exists.

True awakening comes when you recognize your delusions and thereby control your sensations [as well as perceptions and mental formations]. I am here to awaken you and guide you in your spiritual cultivation toward enlightenment. Spiritual cultivation trains you to leap out of your own sensations and detach yourself from any cognition. Detached and in control, you have a chance to be enlightened. Being awakened from your sensations is called awakening. However, if you are deluded and ruled by your sensations, you are just a mundane being. Enlightenment is gained through spiritual cultivation by abandoning perceptions, volitions, and mental formations.

Let us now continue to discuss chapter fifteen—The Merit of Upholding the Sutra. Today we will discuss the following excerpt:

“It is even more so if he also writes, upholds, recites, and expounds it to others.

“Subhuti, in sum, this sutra has inconceivable, immeasurable, and infinite merit. It is spoken by the Tathagata for practitioners of the Greater Vehicle and the Supreme Vehicle.”

People read and write the Vajra Sutra. Some people read it morning and night, and some people copy it. The key is in the “upholding,” as I have explained earlier. Not only do you need to understand the essential meaning of the Vajra Sutra, but you should also uphold it. The key here is in the application of the essence of the sutra! It is crucial!

As we know, the essence of the Vajra Sutra revolves around non-phenomena. The “non-phenomena of self” alone is nearly impossible to uphold, since it is very difficult to simply have no self. So to uphold the essence of the Vajra Sutra, you should first practice being devoid of self. Free yourself from the notion of self!

Do you lose your temper? Are you sure you won’t lose your temper today? If you’ve never lost your temper, please raise your hand. No one raises their hand because everyone has a temper. Hot temper runs in our [Grandmaster Lu’s] family. When I was young, I often wrote that we were a clan of “red-faced ducks,” a Taiwanese metaphor referring to faces suddenly turning red from rising tempers when hearing upsetting things or encountering disagreeable situations. The fire of anger rises, the face turns red, and the resulting reaction can be verbal, and sometimes turn physical.

I heard stories about my grandfather Lu Chang. My mom told me that once, as my eldest cousin was sewing, she said something as my grandfather was walking by. He became upset and pushed her head hard against the sewing machine, which was made of metal, so blood gushed out as her head slammed against it. That was my hot-headed grandfather.

My father inherited such a temperament from his father. He was chauvinistic like a traditional Japanese husband. He had a Japanese wooden sword (bokken) that was very thick. Miyamoto Musashi was an acclaimed Japanese swordsman with incredible swordsmanship, as seen in the movies. He held the sword this way [Grandmaster demonstrates] and performed a motion that mimicked a swallow’s tail, a swordsman technique developed by Sasaki Kojiro. My father beat me with it until it broke. Imagine breaking wood that thick. I guess my body is made of iron rather than flesh, as iron triumphs over wood.³ Furious, I sharply turned my head and warned him, “I will never forget you beating me like this.”

One time, when I was about three years old, I refused to take medicine. My father walked up from behind, grabbed me from the dining chair, lifted me above his head, and threw me into the air as if throwing a basketball. The floor was made of cement! I flew in the air and—crash! My mom rushed over to check if I was still breathing. Luckily, I was still alive.

I was beaten up so much as a child I swore to the sky that no matter what, I would never beat my children. True to that promise, I have never beaten Fo-Ching and Fo-Chi. However there was one time when I was meditating, and they were giggling, fooling around, and pushing each other near me. So I pushed them slightly away with my hands; I did not beat them. Yet they still remember that one occasion when I pushed them. When I told them I had never beaten them, they responded, “You did once.” I asked, “When?” “One time, you pushed us away.” You see, they remember.

Everybody has a temper. But if you can cultivate until you reach the state of no-self, you have become a sage as you no longer have a self. All you do is give and help without holding onto any notion of self, like a bodhisattva. I hold no animosity toward my father and respect him, nonetheless. Without him, I would not have grown up. I harbor no hatred toward anyone, and you should do the same. Moreover, I always think for the sake of others. This is the non-phenomena of self.

I have mentioned this is like Mother Teresa, who treated everyone as God. You would never beat God, right? Of course not. Mother Teresa showed compassion and respect to everyone. Master Lian Wang mentioned one important thing about her. Catholicism upholds canonization, the declaration of a deceased person as an officially recognized saint. Mother Teresa once said that even if she were canonized, she still chose to stay in the darkest places in the world to continue helping sentient beings instead of going to heaven. She was a real saint. In her heart, she never had any animosity. She was just like Ksitigarbha Bodhisattva, who vowed not to become a buddha before all hells are emptied. Ksitigarbha Bodhisattva and Mother Teresa embody the non-phenomena of self.

The spirit of selflessness is also called the “non-phenomena of self” in Buddhism. Basically, the “self” does not exist at all. In the state of no-self, you no longer think for your own sake—instead, you solely think for the benefit of other beings. There is no hatred, only love for sentient beings. So practice this first! Be like Saint Teresa and Ksitigarbha Bodhisattva. They are saints and sages, yet instead of going to the sagely realms, they choose to stay in the darkest places to serve sentient beings.

It is important to uphold…and expound it to others, as I am doing now. The most important thing is to uphold and expound the essential meaning of the Vajra Sutra, such as the non-phenomena of self.

“Subhuti, in sum, this sutra has inconceivable, immeasurable, and infinite merit.”

Sakyamuni Buddha says there is infinite merit, yet there is no merit if you think about merit. We do not think about merit, because we generate merit only when not keeping it in mind. So in whatever we do, we should not think about its merit. Sakyamuni Buddha says that only if one does not keep merit in mind will there be infinite merit. Thus, [upholding and expounding the Vajra Sutra] has inconceivable, immeasurable, and infinite merit.

“It is spoken by the Tathagata for practitioners of the Greater Vehicle and the Supreme Vehicle.”

Sakyamuni Buddha speaks this dharma for practitioners of the greater and highest vehicles. In Buddhism, five vehicles are associated with the realms of the humans, heavens, sravakas, bodhisattvas, and buddhas.

The first is the vehicle for the human realm. It teaches how to be a decent human being, going with the flow without violating moral ethics (precepts). You can follow your wishes as long as you don’t breach the precepts. Confucius in the Analects—the Record of Rites, the Classic of Odes, the Classic of Poetry, the Classic of Documents, and the Book of Changes—as well as Mencius speak on the ways of the human world. This is considered part of the Human Vehicle in Buddhism.

The second is the vehicle for the heavens, which Jesus teaches. One can go to the heavens by being virtuous, upstanding, and kind, and generating merit by performing good deeds. This is the Heavenly Vehicle. The third is the Sravaka Vehicle, also known as Theravada or the Lesser Vehicle, which allows the attainment of sravakahood. They liberate themselves but do not widely deliver sentient beings. The fourth is the Bodhisattva Vehicle, or Greater Vehicle, which is a high level. Bodhisattvas are there only for sentient beings and never for themselves. The above is a quick and easy classification, without elaborating the details.

The highest vehicle is the Buddha Vehicle. Once you are enlightened, you act without any conditions. Whatever you do, you don’t keep it in mind. In addition to liberating oneself, a buddha also delivers others. Most importantly, a buddha expounds and explains dharma to others. [A buddha has perfected their conduct to comply with their realizations.]

So for whom did Sakyamuni Buddha expound the Vajra Sutra? For practitioners on the higher vehicles who strive for bodhisattvahood and buddhahood. Bodhisattvahood is attained through the Greater Vehicle (Mahayana), and buddhahood through the highest Supreme Vehicle. A bodhisattva has awakened themselves and others and thus has attained perfect enlightenment and realization.⁴ A buddha applies his ultimate enlightenment to his conduct and activities. A buddha has actualized his realization to perfection.⁵

Again, the five vehicles refer to the vehicles to reach the realms of the humans, heavens, sravakas, bodhisattvas, and buddhas, with the Buddha Vehicle being the highest. The Vajra Sutra is spoken for those striving to become bodhisattvas and buddhas.

Om mani padme hum.

If you still lose your temper

or feel envious,

then you are not upholding the Vajra Sutra.

Discourse 51

January 16, 2022

Let us continue discussing chapter fifteen—The Merit of Upholding the Sutra.

I am fully aware that the Vajra Sutra is a sutra—ultimate sutra— that leads us toward the ultimate enlightenment. What is the so-called “ultimate sutra”? It refers to the Buddha’s teaching that leads to the understanding of Dao. Conversely, non-ultimate sutras teach the human and heavenly vehicles; they include the worldly dharma, Buddhism on earth, humanity, and the methods for reaching the heavens.

Sakyamuni Buddha speaks on both ultimate and non-ultimate sutras. The Vajra Sutra, Heart Sutra, Mahaprajnaparamita Sutra, and many other sutras are considered as ultimate sutras as they lead to the realization of Dao. Any sutras that do not teach this realization of Dao are considered non-ultimate.

Clearly, only those who have realized Dao are qualified to expound the Vajra Sutra! Otherwise, any explanation would be superficial or literal since it will not directly point to its key meanings and quintessence.

“…uphold, recite, and extensively expound…”

Reciting is easy. Anyone can recite or even copy the Vajra Sutra, but accepting and upholding its essence is much harder. The key is in the upholding—not only accepting. Let me put it this way. Like I said yesterday, do you still have a temper and habitual tendencies? If you do, it means you cannot uphold—even if you understand the Vajra Sutra and can comprehend its meaning. You may accept it, but you cannot uphold it if your habitual tendencies remain.

To accept and uphold, you must gradually diminish your habitual tendencies. You must eliminate habitual human tendencies such as greed, anger, delusion, doubt, pride, envy, jealousy, and so on. Otherwise, it will be impossible to uphold! If you still have a temper, or you can tolerate everyone except that one despicable person you despise, then you still hold animosity. This means you still have a self—you have not actualized the non-phenomena of self. Indeed, it is extremely difficult to uphold the non-phenomena of self! That’s why it is called the ultimate!

If one can achieve the ultimate, one has reached the four sagely realms and is considered a sage. By upholding, reciting, and especially expounding it to many people, one will be recognized and known by the Tathagata (the Buddha) and all the buddhas. Why is this so? Because buddhas know other buddhas! When you reach such a realm, then of course the buddhas know. How could they not know? The buddhas know your attainment and understand you when you become a sage. At such a time, you will attain merit that is immeasurable, incalculable, infinite, and inconceivable. Yet let’s not mention merit, although it is boundless and limitless.

One must cultivate spiritually until one sees [realizes] Dao and subsequently practices it. Tantric Buddhist practices are wonderful; they use visualization, mantra recitation, mudra (hand gestures), and samadhi. By visualizing, chanting mantras, and forming mudras, you purify your mind, speech, and body. You are pure if you can visualize, form mudras, and chant mantras throughout all your activities—no matter what you do in this saha world. This is the benefit of Tantric Buddhism: in the purification of the body, speech, and mind, you transform the three karmas into the three secrets.

In visualization, what do you visualize? You visualize the eyes, eyebrows, ears, and mouth—everything that constitutes an image of the tathagata. While visualizing, you are very focused. Having no other thoughts, you purify your mind. When you chant mantras, your speech is purified. When your hands or body forms a mudra, your body is purified. This is a method of spiritual cultivation to purify the body, speech, and mind. It can be applied to everything we do, including sexual union. If you can visualize, chant mantras, and form mudras [at all times], you will be seen and known by the Tathagata. The Buddha knows, and you will know too!

What is the Tantric Buddhist consort practice? Many religious sects criticize and denigrate it, arguing, “How could such a practice be considered spiritual cultivation?” Nevertheless, consort practice requires visualization, mantra chanting, as well as the forming of mudras. This practice thereby transforms such an act into a spiritual practice—very simple! It is also pure. Yet mundane people cannot understand and thus disparage it.

The fact is that any activity can be transformed into spiritual cultivation, and one can cultivate day and night, even in dreams. Tantric Buddhist practices are certainly extraordinary.

When a practitioner reaches such a state, Sakyamuni Buddha will see and recognize them. Such a person can do anything because whatever he does is in accordance with buddhadharma. At such time, it is said that he bears the anuttara samyaksambodhi of the Tathagata, meaning that he has undertaken Dao. He takes responsibility for all the paths. He undoubtedly attains merit that is immeasurable, incalculable, infinite, and inconceivable—a realm with no boundaries. Such is the realm of no-self; it is limitless! And it is unspeakable, of course!

Since it has no phenomena of self, it has no limit. It is beyond the world as we know it. A solar system is just one small-thousand world. Three thousand of the small-thousand worlds is one medium-thousand world, and three thousand of the medium-thousand worlds is one great-thousand world. The three-thousand-great-thousand-world is inconceivably vast! The world [cosmos] is so incredibly vast, yet the merit of a person in such a realm is even more boundless than this. The merit of the Vajra Sutra is infinitely enormous. This is the sutra for ultimate enlightenment.

The Buddha told Subhuti,

“Subhuti, because a practitioner of the Lesser Vehicle who clings to a view of self, others, sentient beings, and lifespan cannot hear, accept, recite, or expound this sutra.”

When a person still holds the notion of self, others, sentient beings, and lifespan, they will not be able to accept, recite, or expound this sutra to others, because they have not reached such a realm themselves.

Being enamored by money is greed. Lust is also greed. Being greedy means that one still holds the view of self. Confucius says that food and lust are part of human nature. In spiritual cultivation, one must eliminate the habitual human tendencies like the desire for wealth, sensual pleasures, fame, food, and sleep.

During lunch, I mentioned that I was initially a little worried, but then I said, “Whatever, just let it be!” What was I talking about? For ten years, Shimu and I spent half a year in Taiwan and half a year in the United States. We are both now in old age. With the pandemic in its current state, a long quarantine is required should we return to Taiwan. In Taiwan, Grandmaster has four homes and Shimu has two homes, for a total of six homes. Those houses are not rented out, and we keep some valuables there. Each house is worth something, although two of them are small apartments. Everything inside the house is worth some money. What should I do with that money? Shimu’s health is like this now, whereas my health is still fine, but everything is unpredictable. The weather can change anytime, and misfortune and fortune follow each other. We don’t know when impermanence will strike as anything can change anytime. I have some premonitions and know a few things since the deities secretly tell me. At this age, if I were just an ordinary human being, I would be worried about it!

According to the Taiwanese calendar, I will be seventy-eight after the Chinese New Year—almost eighty! What should I do about my residences in Taiwan? And the things in them? Just let them be! Let them be taken by whoever is destined to own them in the future—it’s of no consequence to me. What if they are stolen? So be it! Since I don’t use them, let others use them. What if I get robbed? When someone robs you of your outerwear, give them your underwear as well. This is Grandmaster’s mindset: utterly at peace and ease. It doesn’t matter. Why? Because if I don’t use them, it’s as if I don’t own them.

What about my homes in the United States? I have two homes here: the True Buddha Tantric Quarters and the South Mountain Retreat. I also have valuables inside them. Do I hide them? No! If they go missing, it’s fine. If people like something and want to take it, let them take it. These things are not mine anyway; even my physical body is not mine. Do you understand? Even “I” don’t belong to me; my shell [physical body] is not mine, let alone those things. So let them be. If we are open-minded, nothing—except Dao—is important to us. Once you attain Dao, you can return to the home of the tathagata, which is the everlasting home. The rest is false [without any reality or truth in it].

This world is blind—very, very blind. Everyone is blind except you. You are the only one who is clear-sighted. Buddhas and bodhisattvas can see you since you are the only one with clear lucidity. You are not attached to worldly things, including your houses, cars, physical body, wealth, assets…which are not yours anyway. But if you still have greed, hatred, anger, delusion, doubt, pride, jealousy, envy, selfish love, or the like, you won’t be able to find your way back home.

The only real thing is the way back to the tathagata’s home—the Way or Dao! This alone is real! And only such a person is qualified to expound the Vajra Sutra. Simply put, the Buddha made it very clear in this passage that [in such a realm] you assume the responsibility of the tathagata.

“Subhuti, because a practitioner of the Lesser Vehicle who clings to a view of self, others, sentient beings, and lifespan cannot hear, accept, recite, or expound this sutra.”

The key here is that a practitioner of the Lesser Vehicle cannot explain or expound the Vajra Sutra. Why did I wait until I reached this old age before expounding the Vajra Sutra? Because one needs perfect comprehension of the sutra to expound it properly.

Some might argue that since Grandmaster takes everything lightly, we no longer need to make offerings to him. Let me tell you, offerings are still necessary. How should I say it? You should still do what you’re supposed to do! However, let it happen naturally. You follow your affinity, while Grandmaster too goes with the flow. Everything is voluntary for Grandmaster. One of the epithets of a tathagata is Worthy of Offerings. [It’s appropriate that we, as disciples, make offerings to our guru. In fact, we generate great merit by doing so.]

Grandmaster is currently in a physical body that needs to eat. In the US, Grandmaster needs to fill his car with gas, and in Taiwan he needs to buy water. He still needs to eat breakfast, lunch, and dinner, though almost all his daily necessities are taken care of by others. Having said that, Grandmaster has no attachments. If I were to be attached, I’d say that Grandmaster and Shimu built the Rainbow Villa with our own money. Master Lian Shi helped hire construction workers to build it, and I paid for it, right? We are now performing ceremonies here. [Someone states, “It belongs to Grandmaster!”] But I’m telling you, that’s not how I think. This place is now under other people’s [the temple’s] names, not under Grandmaster’s or Shimu’s. It’s used to perform dharma work to deliver sentient beings.

During the ten half-years I returned to Taiwan, I assisted Taiwan Lei Tsang Temple with its completion. They had financial difficulties and couldn’t continue its construction; the steel bars had completely rusted. The construction was half-finished, so I stepped in to help complete it. Later they also constructed a seven-story administrative building, which consumed most of the funds I raised for them. Now Master Lian Zhe, the temple’s abbot, wishes to build a nursing home. He’s applied for and received the necessary permit. However, since Grandmaster has not returned to Taiwan these past two years, no more money has been raised. I told Master Lian Zhe to please build only when he has the money. If you insist on building it now, it’s as if you’re forcing me to work very hard to earn more money for you.

Grandmaster is already seventy-eight, and you expect me to work for another ten years to build a nursing home for you? Who knows if I can live to be eighty-eight? [Audience loudly replies, “Yes!”] My lifespan is limited, and I don’t think I can live that long! Sakyamuni Buddha only lived to be eighty years old. How many years do I have left? Please spare a thought for me and consider my situation!

Please, don’t start building the nursing home now! If you do, I’ll feel heavy pressure to conduct ceremonies there. Moreover, the pandemic must subside before overseas people can go and support the Taiwan temple. Master Lian Zhe is reasonable enough to understand this. Just do what you can with the money you currently have. This is what I told Master Lian Zhe, the temple’s abbot. I understand the arduous permit process and that the permit has an expiration date, but please just wait until you have the funds! If necessary, we can reapply. As far as I know, you don’t have enough money for its construction, which will cost a lot. Even with the development of the administrative building, the developers complained about losing money as material prices have risen. So Master Lian Zhe, please only do what you can within your means; don’t force it! When I return, I can help you since this is also for the sake of sentient beings and the elderly.

In sum, Grandmaster is qualified to expound the Vajra Sutra because Grandmaster is never for himself. If you are still for yourself and cling to a view of self, others, sentient beings, and lifespan, [you] cannot hear, accept, recite, or expound this sutra. This is the reason.

Om mani padme hum.

If one shall die, then one will die.

If one shall live, then one will live.

Why worry about it?

If your body has pain and ailments,

that indicates the eradication of karma.

Discourse 52

January 22, 2022

Sakyamuni Buddha said,

This passage is very good. The Buddha told Subhuti that the heavenly, human, and asura beings of the three virtuous realms should respect and make offerings to the Vajra Sutra, like one would to a stupa. The place of the Vajra Sutra is regarded as a precious stupa. It should be respected and paid homage to, circumambulated, offered to, and sprinkled with all kinds of flowers and incense as you would around a stupa. You pay homage and make offerings by sprinkling fragrant flowers—like the Goddess Who Sprinkles Flowers.

We know that the Buddha also says, “Where there is a stupa, there is a buddha.” Stupas are often found in a monastery, and we also have the five-element-wheel stupas at the Rainbow Temple. You circumambulate them because where there is a stupa, there is a buddha.

In earlier times, a Tantric Buddhist altar was set up by placing buddha statues (representing the buddhas’ body) in the middle, stupas (representing the buddhas’ mind) on the dragon side,⁶ and sutras (representing the buddhas’ speech—dharma) on the tiger side. The Vajra Sutra represents both the mind and the speech of the Buddha, so it can either be placed with the stupas or the sutras.

Once, I saved a ghost with the Vajra Sutra. I was writing my book when the sky suddenly turned dark, thunder rolled, and lightning struck continuously near my study. It happened not only once but dozens, even hundreds of times, creating an incredible noise. How strange! I wondered why thunder and lightning were repeatedly striking near my study.

By chance, I saw something move near my leg under the desk. So I took a closer look. Good heavens! There was a very beautiful female ghost hiding under my desk. She was extremely beautiful, almost fairy-like. It was rare to see such a beautiful ghost. Upon seeing that I was looking at her, she pleaded, “Grandmaster Lu, save me!” I quickly realized that the God of Thunder⁷ was trying to capture this female ghost, and he was surely trying very hard! He was pacing around my study while lightning kept striking, attempting to capture this female ghost.

Compassion arose in my heart. Luckily, a copy of the Vajra Sutra was on the bookshelf behind me, so I quickly placed it on the ghost’s head. The God of Thunder knew that Grandmaster Lu was protecting the female ghost. With the Vajra Sutra on her head, it was as if the Buddha was sitting there. The thunder and lightning [gods] could not possibly strike her. Shortly after, a tree next to the study toppled with a loud crack. The sky brightened and the ominous dark clouds cleared. This indeed happened. I saved a female ghost using the Vajra Sutra, and she was deeply thankful. That’s just how I am. If someone begs me to save them and pleads, “Grandmaster, please save me, please…” my heart softens. I saved the ghost immediately, especially since she was begging so sweetly. Later, I guided her to change her evil ways, so she took refuge and became my attendant.

So you see, the Vajra Sutra can save lives! Having the Vajra Sutra on top of one’s head is the same as having the Buddha seated there. As a result, the God of Thunder could not strike her! This is a true story that I’ve written in one of my books. I used the Vajra Sutra and placed it on her head [to protect and save her].

What I do these days involves ghosts. My house is home to many ghosts; they are good ghosts, and I mingle with them. I’ve told you this before. My house has a long corridor from Shimu’s bedroom to my own. Walking along the corridor, I first pay homage to Ksitigarbha Bodhisattva, the first one I see. Then I pay homage to Mahasri, Sakyamuni Buddha, Mahottara Heruka, Avalokitesvara Bodhisattva, High King Avalokitesvara, Amitabha Buddha, Guru Padmasambhava, the Black Wrathful Dakini, Golden Mother of the Primordial Pond, Guru Padmasambhava, Acalanatha, Amitabha Buddha, Vajrasattva, Yamantaka, all the earth gods, Tiger Head Vajra, and all the deities. I acknowledge each deity as I pass them on the ground floor and call upon the ones in the basement collectively as “all the deities.”

[Sometimes] as I walk, a head pops up with a bang along the hallway’s walls. Then with another bang, another head appears, then another, and so on. The loud bang is startling since no one else is around. There are so many heads that they form a long line along the wall. On one occasion, I asked, “What are you all doing? Are you trying to scare me?” They said, “No, we simply ask for blessings from Grandmaster Lu.” So as I walked by, I gave them blessings on their heads, one by one.

With the ghosts around, there are many strange noises inside my house. When I reach the bamboo bonsai, there is a succession of bangs. Shimu, who has good hearing, can hear it, and so can others living in my house. Every time I walk by the fridge, it also makes noises. The walls make noises. Sometimes, the door closes by itself when I walk by dark areas like the exercise room. Once, I pushed it open, asking, “What’s happening? It’s late at night—why are you closing the door?” The ghosts replied, “We’re having a meeting.” I pushed the door further and peered inside; indeed, there was a huge crowd of ghosts—hundreds, even thousands of them gathered.

These days, living with ghosts has become part of my daily life. They’re quite afraid of me. When I walk past the bathroom, there’s often a noise from the toilet seat, even though the toilet is in good shape. Sometimes I intentionally stop just before reaching the bathroom because I don’t hear any sounds, but as soon as I extend my leg to move forward, the toilet seat makes a noise. Anytime I pass by it, it makes a noise; otherwise, it remains silent.

Well, it’s quite interesting to live with ghosts. All those who come are well-intentioned. No need to be scared! There are also many gods, buddhas, and bodhisattvas. When I get to my bedroom door, I pay homage to the Golden Mother of the Primordial Pond and all the deities. Afterward, I raise my head to pay homage to [the image of] Golden Mother on the wall, who radiates light upon me. During this time, I hear footsteps. Sometimes it’s the sound of leather shoes slowly approaching along the hallway, step by step. There’s no need to be scared; these things happen.

If I’m a little late to perform the bardo deliverance of the thousand dharma vessels, and I’m still flossing my teeth while sitting on the sofa, they rush me by saying, “Hurry up, hurry up! Clean your teeth quickly!” They nudge me with their fists from behind the sofa. I tell them, “Hush! Leave me alone! I will ascend the dharma throne as soon as I finish cleaning my teeth and washing my face. No need to rush me.” Then they leave me alone, withdrawing their fists. All these things are very real. If you have a third eye, you should come to my house and take a look.

The Vajra Sutra is tremendous, the king of all sutras. If you can comprehend this sutra and put it into practice, you will be liberated from the cycle of rebirth—the transmigration in the six realms of samsara. All afflictions will disappear. Nothing will bother you since [you comprehend that] no one ever gains anything. Since there is nothing to gain, what is there to worry about? The Vajra Sutra states it very clearly.

What are you envious of? What are you jealous of? Bill Gates is incredibly wealthy. Do you envy him? Having money is just the same as not having it. Let me tell you—he doesn’t truly own the money. “Nothing to gain” has been stated in the Vajra Sutra. So what is there to be envious of? What is there to be jealous of? Everything comes into existence due to the coming together of causes and conditions. All things arise with affinity and cease when affinity ceases. What are you jealous of?

In time, our habitual tendencies will disappear. Our afflictions will also be gone. Why are you afflicted? If one is to die, then one will die. If one is to live, then one will live. Why worry about it? There is nothing to worry about! If there is pain and illness in your body, that indicates the eradication of karma. Once all illnesses are gone, it’s time to die. Isn’t that a positive thing? Karma is being eradicated as it should. What is there to be afflicted about? Absolutely nothing!

What if you were to get cancer? Let me tell you, cancers are your enemies from past lives creating havoc in your body. Grandmaster can clearly see your karmic creditors make little balls to throw at you. If they strike your brain, you develop brain cancer. If they hit your throat, a tumor will grow there. Tumors or cancers appear in whichever part of your body they target. These are the deeds of your karmic creditors and enemies.

As pure, innocent people, we should empathize with our enemies. We should love our enemies. As buddhas with the wisdom of equal-nature, we love all sentient beings, including our enemies.

It is not enough just to read the Vajra Sutra; you must understand and also put it into practice. Comprehension is easier, but its application is a lot more difficult. It is extremely difficult to eliminate one’s habitual tendencies, but we should still strive to change. Because if we don’t change, how can we liberate ourselves from the rebirth cycle?

Very simple. Easy. You don’t need to worry, but you do need to eliminate your habitual tendencies. If people praise you, you shouldn’t become elated. You should now fully realize there is nothing to gain, so what is there to be concerned about? What are you envious of? There is “nothing to gain.” Do you envy the wealthy? They worked so hard that they are pitiful! Those who want to be in politics, the leaders with heavy responsibilities, people in high positions—they are all so pitiful! Especially the big bosses, how many people must they take care of? Look at how big their companies are, with so many employees. What a heavy responsibility they must bear, so we empathize with them. We, the ordained with shaved heads, are the lucky ones, yet we are unaware of how fortunate we are.

Om mani padme hum.