Time : Saturday 2pm-4pm
Platform : ZOOM Cloud Meeting
Topic of Discussion : The Heart Of True Repentance (Part 2)
Master Lu says, “Heartfelt repentance only comes about if we understand the severity of our negative behaviour, and how it was contrary to our principles. This needs to be coupled with the determination to not commit the same mistakes again”.
On 11 June 2022, Guan Yin Citta, Singapore held an online English sharing session to delve into “The Heart of True Repentance”, which is the second of a three-part series.
A poignant short story helped set the tone for the session besides serving as a stern reminder about the importance of safeguarding the quality of our momentary thoughts because one single thought of sincere repentance can empower us to make amends for our mistakes.
A reasonable amount of time was dedicated to explain the differences of form and formless repentance. The former makes one to be more ignorant, arrogant and idiotic, while the latter is a seamless self-transformation process or enlightenment that takes place deep within.
The participants were forewarned about taking their transgressions lightly simply because those who do will never change, besides severely compromising their ability to eliminate their karmic obstacles.
The key to an effective repentance is when deep down, one confides to Bodhisattvas, “I will now break my bad habits for good and will never repeat this wrongdoing ever”.
In the second part of the session, the first three of the ten great vows of Samantabhadra Bodhisattva, whose name is repeated thrice at the end of the Eighty-Eight Buddhas Great Repentance, were elaborated. The recitation of the name of this Bodhisattva signifies one’s resolution to mend one’s ways – a critical ingredient in eradicating karmic obstacles.
The first three of these vows are:
1. To pay homage to all the Buddhas by cultivating a heart of deference and practising the spirits of Buddhas and Bodhisattvas so that we can advance into the Buddha’s wisdom.
2. To praise the Tathagatas by praising Buddhas and Bodhisattvas through our body, speech and venerate Them through our thoughts. We need to behave in a dignified and courteous way, and most importantly, we act according to the dharma and the path of rightness.
3. To make extensive offerings by practising giving all manner of gifts to all Buddhas and Bodhisattvas and to be constantly reminded to practise the ‘Eight types of offerings’.
In the upcoming session, scheduled on 25 June, we will explore ways of performing a sincere repentance, and the remaining seven great vows of Samantabhadra Bodhisattva.
🌿 Join us in our next session
Please contact Loh SX (96978356) / Woan Yi SX (82182248) for more information
⏰ Date and time:
Saturday 25 June 2022 (2pm – 4pm)
Please click here to download the Summary Slides shared during the Group Study:
Summary Slides_The Heart of Repentance (Part 2)
WHAT ARE WE LEARNING TODAY?
< Bodhisattva DOES NOT WISH for us to suffer but for us to come to repentance >
Master Jun Hong Lu’s Buddhism In Plain Terms Episode 9
Bodhisattva does not want sentient beings to suffer from their retributions.
While She wants to save us and hopes that we do not have to suffer from our karma, Bodhisattva cannot stop retribution from being served.
It is only when we acknowledge our mistakes and repent that we can prevent our karma from ripening.
To perfect yourself, be ready to repent anytime and anywhere.
随时随地要忏悔，才会让自己圆满。
~ Words of Wisdom Volume 2 ~
< GUARD THE QUALITY OF YOUR THOUGHTS >
Master Jun Hong Lu’s World Buddhist Fellowship Meeting, Hong Kong, China (6 Jul 2016)
GUARD THE QUALITY OF YOUR THOUGHTS
What matters most is the quality of our ‘momentary thoughts’.
One single thought of sincere repentance empowers us to make amends for our mistakes in our quest for a better self.
Form Repentance (有相忏悔) & Formless Repentance (无相忏悔)
What’s the difference?
< TYPES OF REPENTANCE >
Buddhism In Plain Terms | Volume 9 Chapter 1 (An Excerpt)
THE DIFFERENCE BETWEEN FORM AND FORMLESS REPENTANCE
Master Jun Hong Lu: I would like to reiterate that we must perform repentance precisely because we are sentient beings, which make us susceptible to defilement and grasping at all sorts of things. This is the very reason we need to repent. Otherwise, there will never be a need for us to repent of our wrongdoings.
Repentance can be categorised into form repentance (有相忏悔) and formless repentance (无相忏悔). The former calls for the performance of repentance from inside out (由内心到外都要忏悔), while the latter occurs when one repents from the bottom of one’s heart, that is, one’s repentance is genuine and performed with utmost sincerity (真忏实忏).
What does it mean by form repentance? Our ignorance, bewilderment, arrogance and jealousy are apparent forms that we need to repent for; we are too arrogant, we are too deluded, we have erred – this is called repentance with form.
On the other hand, formless repentance is when you repent in all sincerity. The fact that you have given rise to Bodhi, you are able to apply your Buddha mind to reflect on the speech, actions, mannerism and thoughts in your daily life.
Repentance without form requires us to uproot our ignorance, delusion, arrogance and jealousy. On top of this, we must constantly strive for improvement (不断地进步) because otherwise, ignorance will very soon set in.
Repentance with no form is a type of enlightenment, it is the awakened nature within us. A Buddhist practitioner who strives for improvement has a magnanimous heart (有心量) and their magnanimity knows no bounds.
Let me ask you, isn’t this the case in life? Assuming something goes wrong, and without hesitation, this person apologises, “I’m sorry; it’s my fault”, don’t you think he is a person with a magnanimous heart?
On the flip side, there are those who have erred and yet they will never own up to their mistakes, do you think such people have a big heart?
< FACTS ON FORM REPENTANCE (有相忏悔) >
Buddhism In Plain Terms | Volume 8 Chapter 6 (An Excerpt)
WHAT IS REPENTANCE WITH FORM?
Master Jun Hong Lu: Repentance with attachment to form will lead to ignorance, delusion and derangement (有相的忏悔，你就会愚痴、迷惑、颠倒). After committing a mistake, if you merely say, “I’m sorry, Bodhisattva”, and make no attempt to mend your ways, there will be jealousy in you, and you are arrogant and idiotic.
On the other hand, in the case of a formless repentance, one’s mind is free from all distracting thoughts as one owns up to his mistakes by saying, “ I have definitely done wrong. But I am going to make sure that I will never commit the same mistake again.” This is what I, your Master, term as a “heart repentance (心忏)” where deep down, you know that you have erred, and you must mend your ways without a single distracting thought.
When we talk about “I will now repent”, the notion of self still looms large in one’s heart. The reality is, many people apologise with a specific objective. For example, “My mom forced me into saying sorry” or “I have no choice but to apologise because there is this factor that is controlling me”.
When you say, “I’m sorry” to your superior, do you actually do it willingly? The fact of the matter is if you don’t apologise, you risk losing your job and hence, you have no other choice but to fake an apology.
Buddhist practitioners must be sincere when performing their repentance, that is, there mustn’t be any self-justification behind this act. After all, a mistake is a mistake and there are no two ways about it. You may think you can fool everyone but in reality, you are only fooling yourself. In fact, whatever that you do, there is no way that you will be able to escape the eyes of all beings in heaven and hell (天地鬼神). Ignorant to this fact, you may even have the impression that you are so good at fooling others.
Buddhism In Plain Terms | Volume 6 Chapter 17 (An Excerpt)
DO NOT TAKE YOUR WRONGDOINGS LIGHTLY!
Master Jun Hong Lu: If you have an opinion about everything in life (心中老有想法), do you think it is possible for you to eliminate your karmic obstacles?
Take for instance, someone highlights your shortcomings today and specifically raises an issue about your temperament. If you have yet to realise your inherent nature, there is no way that you will want to mend your ways.
The truth is, a person’s inherent nature is out-and-out kind (非常善良) and it is capable of making one think, “That’s so true, I’ve such a nasty temper and I must really change myself.”
If you are able to do some soul-searching, you will wholeheartedly be receptive towards the opinion of others. On the flip side, if you have preconceived notions about things, your mind will conjure up layer after layer of walls that obstruct you (铸造了一层层障碍墙). With those one, two, three, four or even more layers of wall, the words of others will be blocked out, regardless of what they say.
When this happens, you fail to see your inherent nature, and for that, your karmic obstacles will never be completely eliminated.
Why are there so many people who are grief-stricken after a wrongful act? This is because they deeply hate themselves.
Only when you truly hate yourself, are you capable of thoroughly transforming yourself. Those who take their wrongdoings lightly will never change.
Buddhism In Plain Terms | Volume 8 Chapter 6 (An Excerpt)
YOUR ABILITY TO ELIMINATE YOUR KARMIC OBSTACLES REDUCES IF YOU KEEP REPEATING THE SAME MISTAKE
Master Jun Hong Lu: There are many people who have the misconception that “It’s alright for me to do some bad things today. I can recite a few times of the Eighty-Eight Buddhas Great Repentance (LIFO) to repent and all is good.”
Let me make it very clear to all of you, this will not work at all. If you repent with this mindset, the more you repent, the more significant your negative karma will be.
Originally, when you did something wrong and you repent, you are able to eradicate 90% of your karmic obstacles associated with the misdeed, with a remainder of 10%. Assuming you repeat the same misdeed. At this time, you are only able to eliminate 80% of the karmic obstacles with a remainder of 20%.
The next time you commit the same wrongdoing again, only 70% of it will get eliminated. This is how the elimination ratio will continue to decline. Imagine yourself performing countless repentance for this said wrongdoing, do you think it is even possible for you to eliminate the karmic ramifications?
You must understand that when one is performing repentance, deep down, he must confide to the Bodhisattva, “I will now break my bad habit for good and I will never repeat this wrongdoing ever.”
Only by embracing such a mental state when reciting LIFO, you are able to exterminate all of your karmic obstacles. Unfortunately, there are many who commit evildoings on one hand and on the other, recite LIFO for that regrettable mistake. For example, you hurl verbal abuse at someone today, and recite LIFO the next day and if this process keeps repeating, at the end of day, do you think there is any use of you reciting LIFO at all?
< FORMLESS REPENTANCE (无相忏悔) >
Guan Yin Hall | Sydney, Australia | 19 July 2013
Master Jun Hong Lu: Repentance with no form is in reality not a form of repentance. If ‘the perception of formlessness’ (无相) is felt deep in one’s mind, this is in itself one method of self-correction (纠正自我心态). This is a seamless self-transformation process (自然改变了), a type of repentance that cannot be seen because such an act of repentance comes from deep within.
For example, upon seeing your aged mother lying in a sick bed, you are overwhelmed by remorse beyond words. All that you yearn for is to take genuine action to treat her better. This is called repentance with no form.
Staring at your bed-ridden mother’s frail-looking hands and the needle tubing that criss-crosses her body, deep down, you cry out,
“Mum, I’m sorry to have let you down.”
This is referred to as formless repentance. We must delve deeper into our souls when repenting of our shortcomings, that is, right before Guan Yin Bodhisattva, we must express our deep penitence
(深深地忏悔) for all of our past misdeeds.
The phrase, “to repent piously” (深深地忏悔), it is a natural type of repentance equivalent to intuitive self-correction, something that Buddhist practitioners should cultivate.
< LEARN TO FORGIVE AS IT WILL BUILD COMPASSION IN YOUR HEART >
Buddhism In Plain Terms | Volume 5 Chapter 36 (An Excerpt)
SINCERELY REPENT TO AWAKEN YOUR TRUE SELF
Master Jun Hong Lu: When someone apologises to you and you refuse to accept their apology, you are actually breaking the code of morality (犯戒). Hence, when forgiveness is sought, you must grant it or else, you are deemed not a good Buddhist practitioner who has broken the precepts (犯戒). This is because when you reject an apology, you will lose your soft-heartedness and compassion and you are bidding farewell to your sense of sympathy and your delicate and good moral virtue.
Refusing to accept an apology denotes the existence of hatred in your heart, which explains why you cannot bring yourself to forgive. On the contrary, those who are truly forgiving harbours no hatred whatsoever. We must force ourselves to accept others’ apologies. When receiving apologies, many people say, “It’s okay, forget it”, but in reality, they still can’t get over it and are unable to get the hatred out of their heart.
On the other hand, when a Buddhist practitioner is at the receiving end of an apology, he will think, “He has realised his mistake and is regretting it. That’s not easy to come by. Come to think of it, all he did was make that inconsequential remark. It is no big deal, and I should forgive him.” Having compassion prevents you from hurting yourself.
For example, you say sorry to someone, but she refuses to forgive you. On your part, you will not be affected as you have said your peace and therefore you feel relieved. She, on the other hand, bottles up her anger which, over time, may even cause her to fall ill.
This is why we must learn to forgive others because we will build compassion in our heart when we do so. Those who cannot forgive have an ominous glint in their eyes (眼睛都会冒凶光).
At times when I scold some of you and for those of you who can’t accept my criticism, they will shoot daggers with their eyes (冒出来的是凶光)!
< PRACTICES AND VOWS OF SAMANTABHADRA BODHISATTVA (PART 1) >
Why do we recite:
“Namo Samantabhadra Bodhisattva” 南无大行普贤菩萨
“Namo Samantabhadra Bodhisattva” 南无大行普贤菩萨
“Namo Samantabhadra Bodhisattva” 南无大行普贤菩萨
At the end of the Eighty-Eight Buddhas Great Repentance?
Wenda20200724 41:59 | (Master Jun Hong Lu’s call-in radio program)
THE MEANING OF THE LAST SENTENCE OF THE EIGHTY-EIGHT BUDDHAS GREAT REPENTANCE (I.E. NA MO DA XING PU XIAN PU SA)
Caller: Master, the last sentence of the Eighty-Eight Buddhas Great Repentance (LIFO) is ‘Na Mo Da Xing Pu Xian Pusa’ (Samantabhadra Bodhisattva). Why does it end with the name of Samantabhadra Bodhisattva? What kind of message does it have for us? Please enlighten us, Master.
Master Jun Hong Lu: Samantabhadra Bodhisattva embodies great practice. In other words, you have to fulfil your vows. In fact, reciting LIFO signifies a resolution.
You may have said, “I want to change, I want to change…”, but have you put your words into action? At the end of the day, you have to learn from Samantabhadra Bodhisattva and take action. Only then will your recitation of LIFO be efficacious.
Caller: I see. After repenting, we have to fulfil our vows and start mending our ways. So, that’s the meaning behind it.
Master Jun Hong Lu: That’s right. What’s the point of repeatedly saying that you will change, when you have not even taken steps towards that direction?
Caller: Yes, I understand now.
SAMANTABHADRA BODHISATTVA (普贤菩萨)
Buddhism In Plain Terms | Volume 11 Chapter 12 (An Excerpt)
SAMANTABHADRA BODHISATTVA’S (普贤菩萨) TEN GREAT VOWS
Master Jun Hong Lu:
Samantabhadra Bodhisattva has made ten great vows (十大行愿), therefore He is known as “Universal Worthy Bodhisattva“. When you recite the Eighty-Eight Buddhas Great Repentance, what are you actually reciting?
It is in fact about your intention to change your behaviour. When you are determined to do so and you tap into the power from your vow to get you there. This is what it means by putting your vow into practice (愿行).
Samantabhadra Bodhisattva is the epitome of ‘great conduct’ therefore, He is known as “Na Mo Da Xing Pu Xian Pu Sa” (One who puts His great vow into action).
When we recite the Eighty-Eight Buddhas Great Repentance, we should learn from Samantabhadra Bodhisattva. What should we learn? It is to learn the ten great vows of Samantabhadra Bodhisattva.
< THE TEN GREAT VOWS OF SAMANTABHADRA BODHISATTVA >
FIRST VOW: PAY HOMAGE TO ALL BUDDHAS (礼敬诸佛)
Buddhism In Plain Terms | Volume 11 Chapter 12 (An Excerpt)
PAY HOMAGE TO ALL BUDDHAS
Master Jun Hong Lu: The first great vow is to pay homage to all Buddhas (礼敬诸佛). To pay homage means to have a heart of deference (恭敬心). With great respect, your mind contemplates, your body bows and your mouth praises. It is because you venerate Guan Yin Bodhisattva, that is why you prostrate to Her; the same goes when you put your palms together when you see me, your Master, it is because you have great respect for me.
All these will come naturally when you have a heart of deference. Therefore, Buddhist practitioners must understand the significance of great respect. When you show reverence to the Buddhas and Bodhisattvas, you are cultivating Humility.
Wenda20160304 14:35 | (Master Jun Hong Lu’s call-in radio program)
THE IMPORTANCE OF REVERING THE BODHISATTVAS
Caller: A fellow Buddhist practitioner had the following revelation when reciting the Eighty-Eight Buddhas Great Repentance:
‘Paying respect to the Buddhas’ statues and respectfully making offerings on the Buddhist altar is an ingenious method to curb one’s arrogance. There are people who have the financial means but are not willing to spend much on fruits or incense burners. This is in itself a form of arrogance.
The compassion of the Bodhisattva is not to be treated in wilful disregard (任性). We need to treat the Bodhisattvas with reverence. The same applies to how you treat your Master. Just because he is amiable and approachable, doesn’t mean that you need not pay attention when you interact with him. This is one cultivation method towards the elimination of arrogance.’
Please enlighten us, Master.
Master Jun Hong Lu: This is absolutely right. It sounds like something that comes from either a high-ranking Dharma Protector or a Bodhisattva. It is definitely correct and full of wisdom. Did you know that when you respectfully change the water on your Buddhist altar, when you are so careful that you do not allow a single drop of water to spill or you take utmost care in changing the flowers, with this kind of sentiment towards Bodhisattva, you are already on the Bodhisattva’s path.
For instance, do you think a chairman of a company will do this? He would be so conceited with his wealth and status. Hence, he will not show any reverence for Bodhisattva. On the other hand, a poor person will earnestly pray to the Bodhisattva, and with utmost reverence, he will go, “O Bodhisattva! Please bless and protect me!” From this example, clearly, those who venerate the Bodhisattvas are able to rid themselves of arrogance.
Buddhism In Plain Terms | Episode 9 (An Excerpt)
TRUE BUDDHISM PRACTICE IS ABOUT PUTTING THE TEACHINGS INTO PRACTICE
Master Jun Hong Lu: What can we do to attain liberation (解脱自己)? At the outset, humans pray only because of their unfulfilled desires. Before we embark on this path of Buddhism practice, we go to the temple not because we wish to learn the Buddha’s teachings. Our sole intention is to pray to have our wishes fulfilled. After we are done praying, stating our requests and offering the incense, we leave. Does that make us Buddhists? True Buddhism practice is about putting the teachings into practice!
In the beginning, people visit the temples and come in contact with Buddhism because they are motivated by their desires.
As they go further on this path, they come to realise, “So, being Buddhists actually means learning and practising the teachings!”
From there, they practise the spirit of the Buddha, the compassion of Guan Yin Bodhisattva and the great vows of Ksitigarbha Bodhisattva, etc. which allows them to advance into the Buddha’s wisdom (进入佛的智慧).
Buddhism In Plain Terms | Volume 12 Chapter 62 (An Excerpt)
IT IS THE HEART THAT MAKES THE BUDDHA, THE HEART IS THE BUDDHA
Master Jun Hong Lu: If you want to become a Buddha, visualise the Buddha’s image, recollect the Buddha’s virtues, and recite the sacred name of the Buddha. When you do these, there and then you are a Buddha.
Many people ask me, “How can I become a Buddha?” Let me tell you how. Visualise the Buddha in your mind, look at the Buddha’s image in veneration, recollect the Buddha’s virtues, think of the Buddha’s moral character, express gratitude to the Buddha for His compassion in helping us to be spiritually awakened.
Finally, recite the sacred name of the Buddha and be sincere in your recitation of the Buddhist scriptures. When you worship the Buddha, you are a Buddha. That said, when you kneel in front of the Buddha’s image and prostrate, essentially, you are already a Buddha.
Master Jun Hong Lu says,
“You must also give due regard to everyone around you because a person who is able to respect others is fundamentally able to see his true Buddha-nature.”
Buddhism In Plain Terms (Audio) | Episode 6 (An Excerpt)
RESPECT EVERYONE AROUND US
Master Jun Hong Lu: We must maintain a respectful heart and have due regard to everyone around us (要普行恭敬). Through this, we are able to have a thorough understanding of our Buddha nature (见性通达). A person, who can let go of his ego, is able to show respect for others; while the one with superiority complex, will never be able to let go of his exaggerated sense of self-worth (不会放下自己).
When a person is able to respect others, he is fundamentally able to see his true Buddha nature, and realise the purpose of his existence in society. You may be able to observe that an earnest person never fails to gain respect from others. It takes a respectful heart to practise Buddhism; only a respectful person is able to understand his mind and see his true nature (明心见性).
Buddhism In Plain Terms (Audio) | 19 October 2017 (An Excerpt)
WHEN YOU RESPECT OTHERS, YOU DIGNIFY YOURSELF
Master Jun Hong Lu: When we respect others, we are in fact dignifying ourselves (庄严自我). The fact that we are worthy of honour, respect for others naturally arises. Sometimes, the truth of life lies in those mundane and tranquil moments (平淡寂静之中).
When we are going through the humdrums of everyday life (平平淡淡的生活), cultivating our mind, reciting sutras and learning Buddhism, we may feel that life is dull. But in reality, it is your peaceful state of mind, your dedication and your setting of a good role model for others that shape your tolerance, and this is what makes you truly noble.
SECOND VOW: PRAISE THE TATHAGATAS (称赞如来)
Buddhism In Plain Terms | Volume 2 Chapter 17 (An Excerpt)
THE TEN VOWS IN PRACTISING BUDDHISM
Master Jun Hong Lu:
Samantabhadra Bodhisattva’s Second Great Vow: Praise the Tathagata (Thus Come One), the Tathagata is likened to all the Bodhisattvas, towards Them, we must be full of praise. For example, when you worship Guan Yin Bodhisattva, your heart should praise Guan Yin Bodhisattva, “You are so great, saving us sentient beings from suffering, there are no words that can describe our gratitude to you. Praise the Bodhisattva!”
Buddhism In Plain Terms | Volume 11 Chapter 12 (An Excerpt)
The Ten Great Vows of Samantabhadra Bodhisattva
Master Jun Hong Lu: The Second of the Ten Great Vows is “To praise the Thus Come One – Tathagatas (称赞如来)”, that is, to praise the Buddhas. Please allow me to elaborate on “To praise the Tathagatas”, there are three aspects to it:
Paying respect to the Buddhas through your actions (以身业礼);
Praising the Buddhas through your speech (以口业赞); and
Venerating the Buddhas through your thoughts (以意业敬).
This is what it means by making offerings to the Buddhas through the three actions (三业供养如来). Whatever you do, you are courteous, you practise good etiquette, and your behaviour is regulated (有规则) and dignified.
You also speak words of praise and at the same time, your thoughts are respectful without a tinge of evil. This is what it means by making offerings to the Buddhas through one’s actions, speech and thoughts.
It is important to note that one’s display of respect for Bodhisattvas is not restricted to the single means of offering fresh fruits. You respect and venerate the Bodhisattvas with all your heart. What does the ‘heart’ mean here? It is your actions, speech and thoughts that you use as offerings to the Tathagatas, Bodhisattvas and Buddhas. In other words, as long as you do no evil, that is, you act in accordance with the dharma and the path of rightness (如理如法), you are essentially already making offerings to the Buddhas.
Is being a good person considered making offerings to the Buddha? Do you think Bodhisattvas favour good people?
Just like when you treat me well, doesn’t that equate to making offerings to me? When I see that all of you are upright, honest, well behaved and so diligent in your cultivation, I feel very happy. Does this not mean that I have accepted the offerings each and every one of you has accorded me with (接受了你们供养)?
THIRD VOW: TO MAKE ABUNDANT OFFERINGS (广修供养)
Buddhism In Plain Terms | Volume 11 Chapter 12 (An Excerpt)
The Ten Great Vows of Samantabhadra Bodhisattva
Master Jun Hong Lu: Samantabhadra Bodhisattva’s third great vow is to make abundant offerings (广修供养). What does this mean? It means to make offerings to all Buddhas and Bodhisattvas of the Ten Directions and Three Periods of Time (十方三世一切诸佛菩萨) and to have deep respect for Them.
When we guard our actions, speech and thoughts, all Buddhas and Bodhisattvas of the Ten Directions and Three Periods of Time shall receive our offerings.
We also make offerings by giving the Buddha’s teachings (法供养), wealth (财供养), and with deep respect we make offerings through ensuring the purity of our body, speech and mind (身口意三业恭敬地供养).
Let me ask you, when you show respect to a person, don’t you think you are ‘making offerings’ to him? When I greet someone, “How are you?” and bow to him, am I not making offerings to him?
When you see Guan Yin Bodhisattva, even if you do not make any fruit offering, when you sincerely prostrate before Her, don’t you think you are making offerings to Guan Yin Bodhisattva?
When the three actions of the body, speech and mind are used as respectful offerings, it is considered the giving of praise and worship to all Buddhas (礼佛赞叹供养).
Your diligence in worshipping the Buddhas, praising others for doing so and you doing so yourself, these are ways to make offerings.
This also includes your every effort to persuade others to recite the Buddhist scriptures or the sacred names of the Buddhas.
Many people say “Amituofo” when greeting others. They also do the same when they bid farewell to others. As for us, the practitioners of Guan Yin Citta, our greeting is “Deepest gratitude to Guan Yin Bodhisattva”. This is what the disciples, who go on stage to ask questions, will say, “Deepest gratitude to Guan Yin Bodhisattva.” Therefore, whenever you greet someone in this way, and you convince them to do the same, this is what ‘offering of dharma’ (法供养), the giving of Buddha’s teachings (法布施), is all about.
Buddhism In Plain Terms | Volume 2 Chapter 16 (An Excerpt)
EIGHT TYPES OF OFFERINGS TO THE BUDDHAS
Master Jun Hong Lu: Next, I will talk about “Making offerings through spiritual cultivation” (修心供养) – a very important factor that Buddhas and Bodhisattvas wish us to know. Offerings include performing prostrations, offering water or fruits to Bodhisattvas and supporting our parents as they are future Buddhas and Bodhisattvas.
- Cultivating One’s Behaviour is Making Offerings to the Buddha (修行供养)
Cultivating according to the Buddha’s teachings is making offerings to the Buddhas. This means using your words and deeds as offerings to the Buddhas and Bodhisattvas. If you cultivate well, like a Bodhisattva, you are actually making an offering to the Bodhisattvas. When others view you as a very good person, just like a Bodhisattva, you are making an offering to the Bodhisattvas with your actions.
- Benefitting Sentient Beings is Making Offerings to the Buddha (利益众生供养)
This means to help others and understand that all beings possess the Buddha-nature. So, when you treat them well, don’t you think you are making an offering?
- Taking On Sentient Beings is Making Offerings to the Buddha (摄受众生供养)
Being tolerant and compassionate towards all living beings is making offerings to the Buddha. This means you take on the sufferings of sentient beings as offerings to the Buddha, that is to take upon yourself all the bad things so that beings can be relieved of sufferings.
To help sentient beings, we must apply an ingenious method (方便善巧的方法) that takes into consideration their ability to accept the teachings of Buddhism (随顺众生的根基来度化). When we go about doing so, we must exercise forbearance to quell humiliation, great diligence to get rid of slackness and laziness, and last but not least, use wisdom to overcome ignorance.
- Standing in for the Sufferings of all Beings is Making Offerings to the Buddha (代众生苦供养)
This means you suffer on behalf of sentient beings. For example, when we rescue those who are hit by a disaster, we will surely need to go through a lot of suffering ourselves. We undergo such sufferings for sentient beings – just like the Buddhas and Bodhisattvas who never hesitate to suffer for all sentient beings. Just like us now, who are on this path of spiritual cultivation, aren’t we making offerings by standing in for the sufferings of sentient beings?
- Diligently Cultivating Good Roots is Making Offerings to the Buddha (勤修善根供养)
Good roots are our inherent nature (善根是本性). We should always reflect upon our inherent nature and conscience (本性、良心). If you are someone who is always ready to help others, a kind person who is always doing kind deeds, you are making an offering to the Buddha through cultivating good roots. (勤修善根)
- Not Forsaking the Deeds of Bodhisattvas is Making Offerings to the Buddha (不捨菩萨业供养)
When we hold close to our hearts, never to abandon the deeds of the Bodhisattvas and the path; following closely and diligently cultivating our morality and behaviour (修心修行), this is an offering to the Buddha.
- Not Renouncing the Bodhi-mind is Making Offerings to the Buddha (不离菩提心供养)
This means the offering of our compassionate heart. Regardless if we are speaking, offering water or fruits to Guan Yin Bodhisattva, we do it with the Bodhi-mind (菩提心). We are Bodhisattvas, hence, the Bodhi-mind should always be part of us. The merits from this offering are boundless.
- Serve the Dharma by Modelling the Actions of Bodhisattva is Making Offerings to the Buddha (塑菩萨行法供养)
Bodhisattvas make offerings of dharma in the human realm (菩萨在人间法供养) by bestowing us the dharma teachings and rendering us the protection. Guan Yin Bodhisattva has bestowed these efficacious methods upon me, so that I can teach and help you.
So that I can help you understand the truth, perform recitation to improve your family conditions. This is what Giving of Dharma (法布施) is about. If you emulate the Bodhisattva and you practise the giving of the Buddha’s teachings, you are essentially making offerings to the Tathagata.
Master Jun Hong Lu says,
“When I help others, I feel like I am the one who is benefitting from the act rather than the one who is giving.
Did you know how much you gain when you help others? You gain infinite wisdom! (无限的智慧)
This is how it is – when you reach out to others, you gain wisdom and the power of understanding” (悟性).
~ Buddhism In Plain Terms Vol. 3 Chapter 11 ~
SUMMARY
With today’s session, we need to ask ourselves, “Just how sincere is my repentance?”
Through understanding the different types of repentance, we can now do a reality check on ourselves:
|
Form Repentance （有相忏悔） |
Formless Repentance （无相忏悔） |
|
This is when we repent with a specific objective. E.g. we say sorry to our superior because we do not wish to lose our job. We make no attempt to mend our ways through such repentance. This is the type of repentance that leads us to become more ignorant, arrogant and idiotic. |
This is essentially “Heart Repentance”. This is the type of repentance where deep down, we know that we have erred and we MUST mend our ways without a single distracting thought. This is when we apply our Buddha-mind to reflect on our conduct, paving the way for a seamless self-transformation. With this type of repentance, we are |
Today’s session introduced me to a great Bodhisattva, Samantabhadra Bodhisattva, a Bodhisattva who is known to put His vows into ACTION. If we wish to repent to eradicate our karmic obstacles, we need to put the Ten Great Vows of Samantabhadra Bodhisattva into ACTION.
The first three of these vows are as follows:
1.To pay homage to all the Buddhas. This means we should cultivate a heart of deference.
- To pay homage to all Buddhas means we need to practise the spirit of the Buddha, the compassion of Guan Yin Bodhisattva and the great vows of Ksitigarbha Bodhisattva, etc. so that we can advance into the Buddha’s wisdom.
- To pay homage to all Buddhas means we need to maintain a respectful heart not only to the Buddhas and Bodhisattvas but also to have due regard to everyone around us. As only when we are respectful of others at all times, we are able to understand our mind and see our true nature.
2.To praise the Tathagatas (Thus Come One). This means we should praise the Buddha through our body, speech and venerate the Buddha through our thoughts.
- We need to remind ourselves to praise the tathagatas by ensuring that we are always courteous, practise good etiquette, besides ensuring that our behaviour is regulated and dignified and most importantly, we are always acting according to the dharma and the path of rightness.
3. To make extensive offerings entails:
- We need to practise giving all manner of gifts to all Buddhas and Bodhisattvas and to be constantly reminded to practise the ‘Eight Types of Offerings’.
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