Master Jun Hong Lu says, “Fortune and virtue lay the foundation for one’s spiritual practice”.
In a world where true spiritual growth can feel elusive, it’s essential to understand how cultivating blessings can be a game-changer.
Learn from Master’s teachings on:
✅ The Three Fields of Blessings – Reverence, Gratitude and Compassion
✅ Transforming Blessings into Spiritual Gains – Merits and Wisdom
💡 Ready to enhance your life and spiritual journey?
Discover how to cultivate blessings effectively with these insightful videos:
🎥 The Secrets to Blessings
🎥 Show Gratitude to the People in Your Life
Stay tuned for daily wisdom and practical tips to enrich your life! 🚀✨
< Three Fields of Blessings — Key to Generating Good Fortune >
Highlights:
- Nurturing Kindness: Root goodness in your heart.
- Observing Precepts: Embrace discipline for benefactor luck.
- Performing Virtuous Deeds: Help others for a fulfilling life.
THE IMPORTANCE OF CULTIVATING THE FIELD OF BLESSINGS (福田)
Master Jun Hong Lu: In your spiritual cultivation path, it is important that you accumulate fortune and virtue (福德). Pitiful are those who are practising and yet finding themselves lacking in these two aspects.
Many people might have started practising Guan Yin Citta Dharma Door, but why is it that they can only make a very slow progress in their spiritual cultivation? Why is it that their prayers do not seem to get answered? This has to do with their lack of fortune and virtue. This is the same principle as a great building cannot be built on a weak foundation.
Why is it that those who are wealthy in this life have relatively greater fortune and virtue? This seems like an enduring phenomenon. In fact, these people must have performed wholesome deeds, ploughing their Field of Blessings (福田) in their past lives in order for them to enjoy riches in their current life. Give this some thought – between a rich man and an impoverished man, who do you think would be easier to become accomplished in his spiritual cultivation? The outcome has nothing to do with Bodhisattva being discriminative (没有平等心). The truth of the matter is the wealth that the rich man is endowed with stems from his past lives during which he, just like you, must have practised asceticism (苦修) and performed myriads of virtuous deeds. You should not just look at his current life. In a nutshell, fortune and virtue lay the foundation for one’s spiritual practice (要有福德作为基础).
In the past, why was it that the handicapped could not become a monk or a nun? Did you know this? It is because people who are born handicapped must have committed evil deeds in their past lives and for this, they cannot be ordained to become a monastic. Hence, a person would need sufficient fortune and virtue to practise Buddhism.
Think about those without any moral character, who go around reprimanding others, or speaking ill of others. Do you think they will do well in practising Buddhism? This is what is termed as immoral (没德).
Imagine those pitiful people who are constantly suffering, financially broke, not even able to afford a computer, how do you think they are able to read messages on my blog? These people simply lack the positive affinity (少善缘). Do you understand? Let me make it very clear to all of you, ‘heaven sees every act of man’ (人在做，天在看). The fortune and virtue that you have are a function of how extensive your kind deeds are (这个福德全是你做多少得多少留下来的).
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Volume 4 Chapter 15
THE THREE FIELDS OF BLESSINGS
Master Jun Hong Lu: In Buddhism, there are three types of blessings and collectively, they are termed as the Three Fields of Blessings. The Field of Blessings is capable of generating the conditions for good fortune.
The first Field of Blessings comes when you make offerings to the Buddha, Dharma and Sangha (供养佛法僧) and this is called the Field of Reverence (敬田).
Today, you prostrate the moment you see the Bodhisattva, aren’t you being respectful? Do you respect the dharma? Do you respect the monastics, or monks and nuns? If you do, you have the Field of Reverence, which will generate blessings for you in the future.
The second Field of Blessings is the Field of Gratitude. If you wish to have more blessings, you must practise greater filial piety by serving your parents and teachers. You need to have a sense of gratitude and an intention to repay their kindness. This is why this field is known as the Field of Gratitude.
The third Field of Blessings is the Field of Compassion. When you see those who are pitiful, including the destitute, the sick and the handicapped, you must develop a sense of pity and compassion for them. This explains why we must give up our seats to the handicapped and why there are reserved seats for them. Why do we need to be kind to the handicapped? There are also many elderly women who suffer from back problems and ill health. When you are kind to them, you are ploughing your Field of Compassion.
Hence, be kind to the destitute, the poor, the sick and the disabled. You should provide and care for them with your compassion. Why are there people who are so blessed and not you? For one who yearns for blessings, the fastest way is to plant the seeds in the Three Fields of Blessings: the Fields of Reverence, Gratitude and Compassion.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Episode 23
RESPECT OTHERS AND YOU WILL GARNER THE POWER OF BLESSINGS
Master Jun Hong Lu: In this context, to respect means to show respect to Bodhisattvas, the elderly, fellow Buddhist practitioners, and also to respect the compassion and wisdom within us.
Show respect will help you maintain your power to make progress (精进力), and the power of blessings (加持力). How does the power of blessings come about? When you respect others, you will be blessed. When you respect your manager and your manager will treat you well in return, wouldn’t you feel assured? This is because you know you will not be fired. Similarly, when you return home and you show your respect to your wife, you will not be afraid of being kicked out of your home. These days, it is very common for a wife to get rid of her husband in an instant. As Buddhist practitioners, we must first respect others and in return we will gain the power of blessings and the power to make unfailing progress (得加持力和精进力).
Second, you must take the dharma seriously (重法) which essentially means you must revere the Buddha’s teachings. This includes bowing before the monastics, the Triple Gems (三宝) and the statues of Bodhisattva. By offering your utmost respect to the dharma, dharma books and dharma learnings, you will garner the power of wisdom (得智慧力). One who reveres the dharma will gain the power of wisdom, while one who respects others will gain blessings.
The last one being true cultivation which essentially means not putting up a fake front, that is, you practise the dharma wholeheartedly. It is pointless to fake your practice where in some cases, people can’t be bothered to recite the Buddhist scriptures the moment they reach home. What’s the point of faking your practice? True cultivation will help you gain the power of compassion (实修得慈悲力).
Take a look at the true cultivators who are pouring their heart and soul into cultivating their mind, they will gain the power of compassion. Look at how these people persevere in emulating the Bodhisattva, how it is possible that the heart of compassion will not ultimately arise from within them?
Would it be likely for those who are dedicated to performing recitation and spiritual cultivation not to have any compassion? When things crop up, they will go, “Forget it! Anyway, I must have been karmically indebted to him”, viewing it as their responsibility. For those who are even better in their cultivation, they will go, “Gosh, he is so pitiful. He is actually a very good person and I must help him”. This is what compassion looks like. So, stay true in your spiritual cultivation.
Source: Master Jun Hong Lu’s Buddhism In Plain Terms, Episode 62
EMBRACE THE HEART OF REPAYING PARENTAL KINDNESS WHEN MAKING OFFERINGS TO BUDDHAS AND BODHISATTVAS
Caller: It is often said in Buddhist scriptures that it is close to impossible to repay the kindness of parents (父母恩是难以回报). Could you kindly enlighten us, Master?
Master Jun Hong Lu: Is it difficult and painful for your father and mother to raise you?
Caller: Yes.
Master Jun Hong Lu: Should you repay the kindness of parents (父母恩)?
Caller: Yes.
Master Jun Hong Lu: Exactly! To repay the kindness of parents is an act of filial piety. This explains why in the past, there were many filial children who were able to ascend to heavens and become heavenly deities. We are indebted to our parents for their kindness of raising us (养育之恩), while towards the Bodhisattvas, we are indebted to Them for the kindness of educating and guiding us. Whatever the case may be, we should be grateful.
It’s challenging to repay the kindness of parents, but as Buddhist disciples, the term ‘parents’ extends beyond those who gave birth to and raised us. In fact, anyone who guides us is considered a parent. Why is it that we regard Guan Yin Bodhisattva as a mother? Because Guan Yin Bodhisattva nurtures us, right? Why do we regard the Buddha as our father? This is because He teaches us to abandon suffering and attain happiness, guiding us to be virtuous individuals? Do you understand now?
Therefore, we must be eternally grateful for the kindness of our parents (对父母亲的恩德要感恩巨大). For our sake, they make great sacrifices and even shoulder our karmic burdens. Given our hefty karmic obstacles, we should repent, make offerings to the Triple Gems, uphold the precepts, practise generosity, and engage in Buddhist cultivation; all these are ways to repay the kindness of our parents.
Consider this, when you become a good person, don’t you think your parents will accumulate more merits?
As a matter of fact, it’s not just your biological parents who gave birth to and raised you; even I, your Master, am considered your parent, right? Therefore, the concept of ‘having gratitude for the four kindness’ (上报四重恩). Many Bodhisattvas exemplify great filial piety; the filial devotion of Ksitigarbha Bodhisattva is particularly well-known. Hence, we must fulfil our filial duties not only to our biological parents but also to our ‘parents’ from above that is, the Bodhisattvas in heaven. Do you understand?
Caller: Yes.
Source: Wenda20180511 20:01, Master Jun Hong Lu’s call-in radio program
LESSON FROM THE ABBOT: BY CHERISHING, WE REPAY OUR KARMIC DEBTS
Master Jun Hong Lu: Once, a young monk managed to save a man from killing himself. As soon as the man regained consciousness, to the Buddhist abbot, he said, “Thank you, Master. Honestly, there wasn’t a need for all of you to go to such an extent to save me from the jaws of death. I have set my mind to die and I’m not turning back on this. I might have survived today because you saved me, but when tomorrow comes, I’ll still kill myself”.
Upon hearing this, the abbot sighed and said, “My child, it certainly looks like there is no way that I can save you nor can I stop you from your quest to seek death, but let me ask you this: Have you cleared your debt?”
Dumbfounded, the man said, “My family may be poor but we have sufficient food on our table and clothing to wear. We have never borrowed money from anyone at all”.
In a measured tone, the abbot said, “My child, your life came from your parents and for this, you are indebted to them. What you eat, wear and use are ‘loans’ from heaven, earth and nature and for this, you are indebted to heaven and earth. The knowledge and wisdom that you acquire are ‘loans’ from your teachers and masters, and hence, you are indebted to them. In this life, all of us have raked up so much debt and here you are wanting to die when you have yet to clear your debts?”
The reality suddenly dawned on the man. He said, “This sounds like I have chalked up a lot of debt. But, how am I supposed to repay it?”
By now, the abbot burst out laughing, “Haha. How difficult can it be if you can practise these two words”.
Confused, the man probed, “Master, please tell me what are the two words. Your guidance is much appreciated”.
Smiling faintly, the abbot said, “My child, it’s none other than these two words ‘to cherish (‘珍惜’)’”.
Remember, to live in this world, each and everyone of us must cherish people who have helped and saved us. Similarly, we must appreciate our close friends and everything that we own. I hope all of you learn to cherish because only then, you will not lose what you own. When you cherish what you have, it will be yours in time to come; if you don’t, you will lose it hereafter. It is important to learn to hold dear what you have – this is the first lesson in your Buddhism studies.
As Buddhist practitioners, we must control ourselves through our mind (要用意念来控制好自己). In our depths of despair, we must learn to be wise and be able to come around our problems. Think about the number of people in this world who have to suffer more than us. We are much more fortunate to be alive today compared to those who are crushed to death in a car accident, and those who are stricken with cancer. There are 150,000 people who die each day across the globe. Think about it, we are indeed fortunate to be alive.
Take a look at our Heavenly Mother, Guan Yin Bodhisattva, who is constantly caring for us. What other reasons do we have to trample on our conscience and inherent nature (糟蹋自己的良心和本性)? What other excuses do we have to recommit misdeeds that are only likely to let the Bodhisattva down? Remember, it is our karmic affinity for us to be alive today and hence, we should let this affinity perpetuate and make good use of it to clear our karmic debt. Utilise this mortal body that is ‘on loan’ to us to perform virtuous deeds, to diligently practise Buddhism and to strive to return to the side of our Heavenly Mother Guan Yin Bodhisattva.
Source: Master Jun Hong Lu’s Public Talk, Kuala Lumpur, Malaysia, 23 December 2016
FURTHER ELABORATION ON THE THREE FIELDS OF BLESSINGS
Caller: Hi Master, the Three Fields of Blessings are broken up into the Field of Reverence (敬田), the Field of Gratitude (恩田) and the Field of Compassion (悲田). Assuming we are performing the same type of offering (供养) and giving (布施), which of the Field of Blessings has greater merit?
Master Jun Hong Lu: Please do not make such differentiation. The Field of Compassion is about emulating the great mercy and compassion of Guan Yin Bodhisattva.
Caller: What about the Field of Reverence?
Master Jun Hong Lu: The Field of Reverence is about fortune and virtue (福德) because only with fortune and virtue, one can generate meritorious blessings. Where can one’s merit come if one does not have any fortune and virtue? There are different levels to the Field of Reverence and the Field of Compassion (敬田和悲田那是有个档次，有个层次的).
Caller: Master, can you elaborate a bit about the Field of Gratitude (恩田)?
Master Jun Hong Lu: The Field of Gratitude is about being grateful. Only with a heart of gratitude can a heart of compassion arise. Did you not know about these three types of Field of Blessings? To respect or to revere is a basic principle that a human should know. The Field of Gratitude is one step further and it can be regarded as a type of compassion because it marks the arising of a compassionate heart. Similarly, this is also a basic principle of being human. The last one is about compassion. This is the concept that brings us to the realm of Bodhisattva.
Source: Shuohua20180302 21:54, Master Jun Hong Lu’s call-in radio program
IS IT POSSIBLE THAT A PERSON WHO IS COMPASSIONATE IS FULLY EQUIPPED WITH HARMONIOUS WISDOM (圆融智慧)
Caller: With regards to compassion and harmonious wisdom, is it possible that a person who is compassionate is fully equipped with harmonious wisdom?
Master Jun Hong Lu: It is not necessarily the case. Being compassionate can either be on a fundamental level or a profound one, where the latter is equivalent to great mercy and great compassion. What is the meaning of harmonious wisdom? It is something that is attained through spiritual cultivation. Being compassionate is the basis for attaining a stage of ‘harmonious wisdom’. Without this foundation, how would one be flexible and accommodating? For instance, there are varying degrees of compassion, including minute displays of it. Do you think that someone with such a degree of compassion is equipped with harmonious wisdom?
Caller: No.
Master Jun Hong Lu: Let’s say that someone is sick and you offer him some medicine that is expiring soon. Arguably, your intention is to help; but do you think that such a minute display of compassion is an accurate representation of harmonious wisdom in you? If you are a person who is equipped with great mercy and compassion, you will surely offer the best medicine possible to them. When others get cured, so will your spiritual heart.
Caller: Yes, Master Lu.
Source: Wenda20180624B 05:54, Master Jun Hong Lu’s call-in radio program
IF YOU CAN GIVE THIS HEART OF YOURS TO HELP OTHERS, YOU ARE A BUDDHA
Master Jun Hong Lu: Regardless of the meritorious deeds that we perform, they are all regarded as the worldly field of blessings (人间福田). When we plant the seeds of blessings, it becomes the greatest and the most wholesome field of blessings in the worldly and dharma realm. In other words, when we introduce Buddhism to others in this world, we are sowing the greatest fields of blessings, the largest and the most wholesome fields of blessings (我们在人间度人，就是在世间种下了最大的大福田、大善福田).
If out of supreme Bodhi mind (无上菩提心), you strive to spiritually awaken sentient beings, you are a major Dharma Protector. Assuming you help someone today, and the person goes, “I’m so grateful and I couldn’t be more thankful to Guan Yin Bodhisattva”, you have planted the seeds on a large field of blessing and you have effectively generated boundless merits for yourself. How many of you are capable of achieving this? Some of you are very good at dharma propagation and manage to get others to practise Buddhism but, over time, interpersonal friction starts to set in. When you help others to be spiritually awakened, you must perform follow-ups, and keep helping them. At the same time you should also rectify your own shortcomings.
Buddhist practice is not easy. You must follow up with people you have helped so that they can feel that you are assisting them to cultivate their large fields of blessings. You must unleash your supreme Bodhi mind, become an honourable person just like the Buddhas and Bodhisattvas. Deep down, you must have love and respect for Bodhisattva. Give your heart out because when you do, you are offering the most precious Buddha within you to others (布施心是最尊贵心灵的佛). The Buddha that sits in your soul is the most precious and when you are able to give something that is most precious away, aren’t you Buddha Himself?
Source: Master Jun Hong Lu’s Discourse, Guan Yin Hall, Sydney, Australia, 17 July 2013
THE MAJORITY OF MONETARY BLESSINGS YOU RECEIVE SHOULD BE USED FOR VIRTUOUS DEEDS
Caller: There are fellow Buddhist practitioners whose family financial positions are hardly conducive due to their lack of generosity in their past lives. Having encountered Guan Yin Citta in this life, they aspire to be committed in their Buddhist practice, but at the same time, they also hope to have a steady source of income.
Master once said, “The lack of wealth-luck in this life is the consequence of not planting the seeds in one’s past lives. But, you can pray to Bodhisattva as follows, ‘May Guan Yin Bodhisattva bless me so that my financial position can improve because I pledge to plant these seeds in this life’”.
On this front, how should we state our prayer in cases where we hope for a turnaround in financial position and yet not wanting too many blessings in this particular aspect in fear of our merits being transformed into worldly blessings. I’d like to seek Master’s guidance as to how we should put forth our prayer so that we can accord with the path of rightness?
Master Jun Hong Lu: The way you express yourself to Bodhisattva is very important. You can say, “May Guan Yin Bodhisattva bless me so that I have the financial means to make monetary contributions in this life. It’s my hope that I can perform the giving of wealth (有能力财布施)”. This will suffice.
Assuming your financial position improves, it is a must that you make donations. If you don’t, and instead, you use the money on yourself, you will very soon contract cancer. This is because the money in itself is something you have prayed for. Furthermore, your ability to make monetary donations stems from your meritorious blessings.
The irony is when you wish to have the money but you do not wish to expend on your meritorious blessings. Meritorious blessings are equivalent to gold bars. If you are penniless, you must use the gold bar to convert it into cash. But, here you are wanting to have some spare cash but unwilling to exchange it with your gold bars, don’t you think you are daydreaming?
Caller: I see. If the wealth is gained by expending our meritorious blessings, and must be used for donations, is there a specific ratio of our monthly salary that we should donate away in order to accord with the path of rightness?
Master Jun Hong Lu: The monetary reward will not come through your salary. In fact, the Bodhisattva will slowly give you some cash supplements which can manifest in various forms. It’s also likely that it will be granted by the Dharma Protectors. These monetary rewards will enable you to perform life liberation or to fulfill those vows you have made. The money will most likely not come from your primary income sources. It is what’s known as ‘money made by pure chance’ (偏财运). For example, you suddenly receive help from someone.
Caller: Am I right to say that we can only use a fraction of it for our daily personal use, while the bulk of it should be used to perform virtuous deeds such as releasing captive lives?
Master Jun Hong Lu: That’s right. Absolutely correct! You can only use a small portion of it for daily sustenance.
Caller: A fellow Buddhist practitioner once said this to the Bodhisattva, “May Guan Yin Bodhisattva bless me, <full name>, for an improvement in financial position so that I am able to sustain my daily life, while having some money for life liberation and participating in Master’s dharma conventions. But, I do not wish to have too much of it in fear of converting my merits into worldly blessings. May Guan Yin Bodhisattva bless me”. Master, is it alright to state so?
Master Jun Hong Lu: That’s not a problem at all.
Source: Wenda20160624 01:23:51, Master Jun Hong Lu’s call-in radio program
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