The Light of the Third Eye


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Posted by Master (203.106.151.117) on November 02, 2000 at 02:41:47:

There are many monks and Taoist priests of long standing who
have misgivings about "spiritual powers." Whenever they hear that
someone has seen something, they would give a snort of
contempt, believing that someone has been led astray by devils
and has hallucinations. Naturally, in "seeing something," there may
be illusions caused by nerve disorders and there are people who
try to please the public with claptrap. When facts are mixed with
falsification, it is hard to distinguish the sham from the genuine.

The rejection of the Third Eye by many monks or Taoist priests is
due partly to the difficulty to tell the sham from the genuine and
partly to the fact that some practitioners have not yet reached the
state of the Third Eye. Since they are not in that state, they think
it is impossible. Thus ignorance often gradually develops into
malicious slanders on those who have realized.

For example, back at home, many monks only too often say:
"That man is out of his sense." Some Taoist priests often say:
"There is no such thing under Heaven!" Other people often say:
"Yah, the gentleman who talks about gods and ghosts." Still other
say: "Ah, you mean that man. He is the Number One Swindler in
the whole world. He says he can go to the Western Paradise of
Great Bliss. What a lie! I don't believe that."

There are too many people who cursed me or criticized me in
newspapers and magazines by quoting me out of context. Lay
people accused me, intellectuals cursed me, masters and Taoist
priests cursed me -- which became louder and louder. They drove
me to the United States. They went on criticizing me.

To tell the truth, even if people of the world cursed me, I have
practiced to the point of not getting angry. Some people might say
that this boy has become insensitive and gotten used to curses.
That is not the case. The real reason is that among all the people
in this world, I am the only one who has got the truth, who knows
that there are indeed six transcendental faculties, and who knows
how to practice to attain them. I am the prophet. Even if people
nailed me on a cross as they did to Jesus, I would be still
convinced of my truth, for I have indeed realized and I am not
afraid of death. For me, death only means the death of my
physical body, but my original spirit is a Buddha.

I feel deeply that be it a Buddhist master or a taoist priest or any
practitioner for that matter, he must be born in the Buddha's Pure
Land, or become a celestial being. If there is the slightest doubt,
he will be sure that he is not practicing the Right way or not
effectively enough, and that he needs improving. Frankly, he must
be absolutely certain that he can accomplish his way before he
passes away. Only this can be considered successful.

If in his lifetime, he only teaches the public and lectures on the
Sutras, does good deeds and offers alms, builds temples and
chants the Buddha's name, but has never realized in his practice, it
is hard to say that he can attain the fruition of Buddhahood or
Bodhisattvahood. To my knowledge, he is better than a lay man
in that he may go to Heaven to enjoy himself, but he cannot be
said to be fully enlightened. Today the monks and priests who
criticize the acquisition of the Third Eye are mostly secular monks
and secular priests, and do not know how to achieve perfect
realization.

I have always been advising other people to practice hard for
enlightenment. If you don't practice but hope for perfect
realization, you will get nowhere -- nothing comes so cheap in this
world. It is utterly useless to criticize other people's realization.
Why don't you also try and see what happens? When one of these
days you also become enlightened and get to know that what
Sheng-Yen Lu says is true, you will stop cursing me and instead
come to prostrate before me, asking me to be your guru. Honestly
I don't like to appear superior to others. If, when you have
realized, you do an obeisance to the sky three times, chanting
"Namo Guru bei, I take refuge in the Holy Red Crown Vajra
Guru," I will be quite content.

This book, The Art of Meditation is a great set of important
teachings which will show you how to acquire the Third Eye. For
example, a lay man is a secular animal walking on two legs. On
the surface he is alive, but his original spirit is dead. Now, I can
use this method to bring your original spirit to life, and enable it to
communicate with the Living Buddha. Using the meditation
method, conditioned by my great Bodhicitta resolve, I have
passed these teachings to all sentient beings. I use these secrets (of
body, speech, and mind) to communicate with the Three Secrets
of the Buddha.

My teachings, like a thunder strike, can strike a living body to
death, and can bring a dead original spirit back to life, enabling the
practitioner to feel immediate responses and see the truth. After a
period of cultivation, not only can he acquire the Third Eye, but
also attain the six transcendental faculties, achieve self-mastery of
the original spirit and obtain Buddhahood in this life. This is what
really counts.

Many Buddhst masters and Taoist priests criticize me, saying
there is no such thing in this world. Now I explain as follows:

The light of the naked eye -- light of the secular men, seeing
nothing. So they say there is no such thing in the world.

The spiritual light -- light of the self-nature of the
enlightened, like a huge torch of wisdom, seeing things other
cannot see.

Practitioners with only the light of the naked eye are pitiful,
because they have no idea about the wonderful use of the Third
Eye. All their life, their cultivation and recitation of the Buddha's
name stay on the surface and as a result, without realization, they
are totally ignorant of the mystery of mysteries. Having renounced
home-life, they are no different from house-holders. Knowing
nothing about the mind-mudra (the absolute mind-essence
transmitted from master to disciple), they work hard on superficial
imitations. Without the transmission of the mind-essence, even if
you attain birth in the Buddha's land by fluent recitation of the
Buddha's name, you will still have to study my "Mind-mudra for
Universal Luminosity." Only then can you acquire Buddhahood or
Bodhisattvahood.

The greatest shame is that monks of extremely narrow vision and
with no spiritual lights, laugh at those who have got spiritual lights
and regard its existence as impossible. They should know that
such grave doubts constitute the demarcation line between the
Buddha and ordinary human beings. With doubt or suspicion, on
can never go to the Buddha's Land, whether he is an Exoteric,
Esoteric, or Taoist. I sigh with deep feeling that such monks
cannot become Buddhas in their present life. I feel sorry for them.

I believe that Sangha is indeed one of the Three Jewels. The
earlier term, "harmonious Sangha" was a name of respect to show
that three monks were cultivating together in a quiet site,
discussing things over and making great efforts. According to the
Buddha's teachings, one's mind must be pure and all thoughts
must be pure, this makes the Sangha a Jewel. Monks represent
pure belief, pure volition, pure practice, pure thought, pure acts,
pure precepts, and skillful use-- these constitute genuine
renunciation of home life. A Buddhist monk is one with a resolve
of Bodhi, or the incarnation of a Bodhisattva who is willing to
come to liberate the suffering beings. He is supposed to be a fine
example for the sentient beings as well as their supervisor, who
uses forty-eight thousand Dharma doors to expel 48 thousand
kinds of worries. If most monks are able to do all this, they
naturally form the treasure Sangha, who, living in the dirty and
vicious world, transcend the Three Realms and never get
contaminated. Such monks should be respected.

But now the times have changed. Some of these monks left home
for various reasons other than spiritual cultivation. For example,
they left home because they suffered some setback in their
relationship with their girl friends, or because they failed in their
business, or because their children would not support them in old
age, or because of poverty and illness, or because they came to
redeem a vow, or because they had a mental disorder, or because
they have a solitary proclivity, or because they wanted to escape
from military service, or because they are old. At first, they didn't
know the real purpose of leaving home; if they got to know what
it means to be a monk later, it would be acceptable. If they never
understand it and don't practice diligently, only trying to escape
from worldly troubles, they all deserve a sound beating. For there
is no use in their home-leaving, only to increase their sins; they go
to the Avici Hell to suffer interminable pains, never to be born
again.

Buddhist monks must practice the authentic Dharma. They should
be well versed in the 12 volumes in the Three Divisions (sutra,
precepts, and commentaries) of the Buddhist doctrines. With each
correct thought, you are one step forward along the Buddha's
teachings; when every thought is correct, you are enlightened on
the Buddha's teachings. Monks should study the correct insight
and right wisdom and energy in authentic practice for final
enlightenment. They should on no account slander the correct
Dharma and correct insight, or criticize the correct wisdom, or
often use abusive language against others. They should not indulge
in wrong ideas or unhealthy thoughts, such as labeling others'
realizations as false because they themselves have not realized. All
this goes against the correct Dharma.

What I want to tell my readers is that: by following my "art of
meditation" in your cultivation, you change your naked eye-sight
into spiritual light, and grow the Third Eye at the browpoint; as
long as you earnestly practice meditation for a hundred days, you
will certainly have spiritual responses. As we know, after a
hundred days' practice the best air slowly gathers at the
brow-point; when there is enough of it, the Yang fire will appear.
This fire in water is what the Taoists call "water and fire
benefiting one another." When there is enough fire, the spiritual
light will automatically emerge. The original spirit controls the fire
going up and down so that the original Yang (positive) gradually
does not show itself with the air only coming in without going out,
until there is only the substantial. When sufficient substance has
accumulated, the practitioner becomes a Buddha, who can see
everything and have all spiritual responses without seeking them.



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