The Wisdom in Directing: One's Dharma Practice

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How Can Ones Potentials Leap Over the Barriers Constantly Controlled by Ones Consciousness or
the Unconscious?
The Interrelationships of the Sounds of the Human Body with Ones Dharma Practice, And with That of
the Consciousness and the Subconscious
By Vajra Master Pema Lhadren
Translated by Fong Wei
The Wisdom in
Directing
Ones Dharma
Practice (36)
Excerpt of Last Issue
For the general popul ace, and even up to the great
Dharma practi ti oners, thei r obj ecti ves of Dharma practi ce
should be more or less of the following types:
1. Prayi ng for worl dl y desi res For exampl e: to seek for
onesel f and ones own rel at i ves t o have l ongevi t y,
recovery f rom i l l ness, success i n ones career, good
marri age, weal th i ncrease, averti ng di sasters and rel i ef
from sufferings, as well as reunion with those deceased
loved ones. Also, there are those who hope to get the
ease of heart and securi ty at the present l i f e, etc.;
or f or f ame, weal t h, respect i n order t o st udy
Buddhi sm; as wel l as f or t hose who put i n
efforts to practice the Dharma.
Issue no.36 Back to Content
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2. Rebirth in the good realms
For exampl e: t o hope and
pray for rebi rth i n the heavenl y
real m, or i n t he human real m,
and not to fall into the evil realms (of
animals, hungry ghosts and hells).
3. Li berati on from the tracti ons of the cycl e of
karmi c exi stence to hope and pray for the
freedom in deciding for oneself as to whether
one woul d be reborn i nto the si x real ms ( of
heavens, asuras, humans, ani mal s, hungry
ghosts and hells), or whether to remain in the
highest level of the Realm of Form, such as
the Akani stha (the Heaven at the End-of-
Form-Realm), which is beyond the control of
the tractions. (Please refer to the explanations
on the Three Real ms i n the arti cl e on the
Prof ound Abstruseness of Li f e and Death:
The Meani ng of Near-Death Experi ences i n
Issue 17 of the Lake of Lotus).
4. Attai nment of Buddhahood The recovery of
ones Pri mordi al Nature and the ori gi nal l y
possessed and boundl ess capabi l i ti es, whi ch
are f ree f rom any bondages and t o remai n
i n the Dharma Real m. ( The Nature of the
Mind, also known as the Buddha Nature, or
the Pri mordi al Nature, refers to the ori gi nal
possessi on of t hat most cr yst al cl ar i t y of
awareness. Please refer to the articles on The
Meaning of Near-Death Experiences in Issues
4 & 5 of the Lake of Lotus).
What are the methods that one can choose in
order to achi eve these four types of obj ecti ves?
What wi l l be thei r effects? What are the cri ti cal
key points that one should pay attention to when
judging upon and in choosing those methods of
Dharma practi ce? Regardl ess of what ki nds of
rel i gi ons, the practi ce methods can be broadl y
divided into the following types:
1. Prayers I ncl udi ng confessi ons, repentance
of ones conduct s, and i n t he maki ng of
aspirations and wishes;
2. Recitations mantras, Buddhas Holy Names,
or sutras;
3. Vi sual i zati ons themes i ncl ude the formul ae
for different types of meditation, or even the
maki ng use of the i nternal functi ons of ones
body for coordination.
I r r espect i ve of whi ch t ypes of pr act i ce
methods, i t must i ncl ude the trai ni ng of ones
mental strength. Otherwi se, i t woul d not be
able to produce any effects. One of the important
points for judging which of the practice methods
are t he most ef f ect i ve ones i s t he degree of
i nfl uence that these can have on ones mental
strength? What percentage will they constitute?
The pr evi ous f i ve chapt er s have cl ear l y
expl ai ned t he ef f ect s and myst er i es t hat t he
sound has produced upon peopl e (Pl ease refer
to the articles on the Wisdom in Directing Ones
Dhar ma Pr act i ces of I ssues 24, 25, 26, 27
and 28 of the Lake of Lotus). The part on the
rati onal e for the resonance and operati ons of
pa r t i c l e s i s on e
o f t h e f u n c t i o n s
on t he r e c i t a t i on
of mant r as. Si nce
t h e s o u n d o f
ma n t r a doe s n ot
n e c e s s a r i l y h a v e
t o be wor ds t hat
coul d be transl ated
o r u n d e r s t o o d ,
par t i cul ar l y t hose
m a n t r a s w h i c h
ar e meant f or t he
following purposes:
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1. linkage or condensation;
2. cutting off the linkage or condensation;
3. taming and shattering.
The previ ous f ew chapt er s ( i n par t i cul ar
pl ease refer to the arti cl e on the Wi sdom i n
Directing Ones Dharma Practice in Issue 26
of the Lake of Lotus) have menti oned that
the meri ts of havi ng recei ved the rel evant
t eachi ngs i n t he r eci t at i on of mant r as
ar e r emar kabl e and vast . As t o i t s
abst r useness, apar t f r om
r e l a t i n g t o i t s
r a t i o n a l e o n
r esonance
a n d t h e
mot i ons among
t he par t i cl es , i t
i s a l s o v e r y
much r el at ed
t o t he di f f er ent
hi gh or l ow l evel s of the Ri ght Concentrati ons
( or Samadhi s i n Sanskr i t ) . Accor di ng t o
Bodhi sattva Mai treyas cl assi fi cati on, i n Vol ume
45 of the Yogacaryabhumisastra, Dharanis are
divided into the following kinds:
( 1) Dharma Dharani the successful symptom
for the receiving of the relevant trainings in
the proper recitation on this type of mantras
i s that one woul d be abl e to remember the
words and sentences of the vari ous Sutras
i n ones numerous l i feti mes ( pl ease refer to
the article on the Wisdom in Directing Ones
Dharma Practice in Issue 26 of the Lake of
Lotus).
(2) Meani ng Dharani the successful symptom
for the receiving of the relevant trainings in
the proper recitation on this type of mantras
i s that one woul d be abl e to remember the
meani ngs of the Sutras i n ones numerous
l i f eti mes ( pl ease ref er to the arti cl e on the
Wisdom in Directing Ones Dharma Practice
in Issue 26 of the Lake of Lotus).
( 3 ) Ma n t r a Dh a r a n i t h e s u c c e s s f u l
symptom for the recei vi ng of the rel evant
trai ni ngs i n the proper reci tati on on thi s
type of mantras i s that, through ones
meditational power, one would be able
to experience the special effects of
the mantras, and would thus be
able to help other sentient beings
to remove al l ki nds of cal ami ti es
and i l l nesses ( pl ease r ef er t o
t he a r t i c l e on t he Wi s dom
i n Di r e c t i n g On e s Dh a r ma
Pr act i ce i n I ssue 27 of t he
Lake of Lotus).
( 4) Endur ance Dhar ani t he
successf ul sympt om f or t he
recei vi ng of t he rel evant t rai ni ngs i n t he
proper reci tati on on thi s type of mantras
i s that one woul d be abl e to know the true
exi stence of, and the real meani ngs behi nd,
the vari ous Dharmas, as wel l as the abi l i ty
without losing them (please refer to the article
on the Wi sdom i n Di recti ng Ones Dharma
Practice in Issue 28 of the Lake of Lotus).
How Can Ones Potentials
Leap Over the Barriers
Constantly Controlled by
Ones Consciousness or the
Unconscious?
For t he ori gi n of t he sound of t he human
body, where does i t actual l y come from? Does
i t come f r om ones physi cal body, or f r om
ones consci ousness? Does i t come from the
superficial level of ones consciousness, or from
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t he deeper l evel of ones subconsci ous? To
what degrees can they render assistance to ones
Dharma practice?
Let us not tal k about the sounds that are
harmful to the human body. For the sounds that
are benefi ci al to the human body, they are not
onl y abl e to i nf ect upon ones mood, but can
al so hei ghten ones awareness and even l ead
ones spiritual state to another level of the world.
For exampl e musi c, i t can al ways make t he
parti ci pants di scard thei r ori gi nal personal i ti es,
basking in a jolly and liberated state of condition.
As f or songs, they are masterpi eces of mi xi ng
human sounds wi t h t he musi c. By usi ng t he
sounds and r hyt hms so gener at ed, one can
gather ones powers of concentration, making it a
way to adjust ones body, mind and spirit.
Other exampl es are some of the sounds of
Mother Nature that are benefi ci al to the human
body. They can make peopl e feel the harmoni c
oceans, rivers, mountain streams, waterfalls, the
sound of wi nd, as wel l as the rustl i ng l eaves,
the swayi ng branches and l eaves, the ti ckl i ng
r ai n, t he cl ar i t y of bi rds songs, t he voi ce of
dol phi ns, etc. Al l these sounds wi l l , consci ousl y
or unconsci ousl y, el evate ones spi ri t, taki ng i t
forward towards a good qual i ty state of a much
higher frequency. These sounds can catalyze the
spi ri tual l evel of human bei ngs, such that thei r
potentials can leap over the barriers constantly
cont r ol l ed by t hei r consci ousness or t he
unconsci ous to achi eve further el evati on or the
release of potentials.
I n ot her wor ds, a good qual i t y t ype of
sound woul d have t he power of t ransf ormi ng
the state of ones l i fe, no matter how short thi s
sound woul d be. Then how can one make use
of the consci ous sounds of human bei ngs to
t r ansf or m t o t he unconsci ous sounds, and
to further mani fest, deepl y and thoroughl y, the
transformati on of the sounds wi th the power i n
elevating ones state of life? This is one of the key
points in Vajrayana practices.
Listening to music belongs to a passive style
of transformation and elevation. In some cases, it
plays an important role. For example, nowadays,
t here i s a ki nd of musi c t her apy speci f i cal l y
practi ced to serve the dyi ng peopl e. For those
dyi ng persons who have no rel i gi ous f ai th, or
even bei ng resi stant to rel i gi ous bel i ef, thi s i s a
sound of happiness, a good relieving and helping
method.
Ther e ar e count l ess cel l s and or gans i n
a human body. Accor di ngl y, many ki nds of
vibration frequencies exist inside the human body.
Molecules to bio-energy are all surrounding the
enti re body. If one can make use of the sounds
i n an acti ve mode and i n an appropri ate way to
transform the body, i t wi l l not onl y correct the
wrong f requenci es, but wi l l al so reconci l e the
different frequencies to become harmonized in the
same direction. By using a resonance
frequency in a consistent manner,
one can el evate ones potenti al s
and awar eness t o be hi gh
enough t o l eap over
the barriers constantly
cont r ol l ed by one s
consciousness or the
uncons ci ous , t hus
obtaining a wide-scope
of high-quality release
of potentials.
T h e r e f o r e ,
the use of sounds
to el evate ones
l i f e c a n b e
divided i nto both
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passive and active modes. Insofar as the Dharma
pr act i ce i s concer ned, t he l i st eni ng t o gr oup
recitations of the Mantras, Buddhas Holy Names
or t he Buddhi st Sut r as bel ongs t o a passi ve
mode of practi ce. Though one can arouse and
act i vat e t he seeds of vi r t uous r oot s at one s
consci ous or unconsci ous l evel s, i t compares
far l ess favourabl y, i n terms of the degrees and
effectiveness, with the use of appropriate sounds
i n an act i ve mode t o ki ck st ar t and f ur t her
activate ones potentials and awareness.

I t c a n be s a i d t ha t
every individual possesses
a combi nati on of di fferent
l evel s. The movements of
t he i nt er nal mol ecul es
t o bi o- ener gy i n each
c o m b i n a t i o n w o u l d
p r o d u c e d i f f e r e n t
f requenci es of vi br at i on,
thus consti tuti ng a uni que
l i f e f or each i ndi vi dual .
Accordi ngl y, t he core of
each i ndi vi dual s l i f e has
a basi c sound of i ts own.
This is the Seed Syllable
( Bi j as ) of t he mant r a
s o u n ds i n Va j r a y a n a
practices.
Al though the fi ne detai l s of the core basi c
sound of each i ndi vi dual l i fe are di fferent and
uni que, i n general they can be broadl y di vi ded
i nt o sever al t ypes. Hence, i n t he Vaj r ayana
practice of Mantra Sounds, one will find that the
Seed Syllables (Bijas) of the mantra sounds of
many Buddhas and Bodhisattvas are the same. In
order to use sounds to rapidly elevate ones own
l i fe, one needs to grasp the general di recti on of
the core basic sound so as to see its significant
effects. However, to use a short-cut for entry into
the deeper l evel s of ones awareness, or even
t o t he st at e of Empt i ness: Nei t her Exi st ence
Nor Voidness without hindrance, one must have
to master the refi ned detai l s of the core basi c
sound.
I t i s, i ndeed, not an easy t ask f or one t o
mast er t he ref i ned det ai l s of t he core basi c
s ound . To achi ev e any hope of s ucces s ,
one must have t o f i nd a Gur u who i s wel l -
experi enced i n thi s aspect. The Guru must be
able to explain the above principles, while guiding
oneself through the various
pr act i ces and t r ai ni ngs.
Ot h e r wi s e , o n e wo u l d
onl y end up i n wanderi ng
around at the outski rts of
ones Dhar ma pr act i ce. I t
i s because i f one cannot
master the refined details of
the core basi c sound, i t
means that one wi l l not be
abl e to enter i nto the core
of ones pot ent i al s and
awareness.
P u t t i n g a s i d e t h e
questi on of how to fi nd or
use t he ref i ned det ai l s of
t he cor e basi c sound ,
l et us see how the several
types of sounds in general are to be used? How
can one fi nd and use the appropri ate sounds i n
an acti ve mode i n order to assi st ones Dharma
practi ce? As for the practi ce of Hol y Dharma, i f
your Guru does not know how to teach you to
find a sound frequency which is most suitable for,
and cl osest to, you, then of course the mantras
of the Buddhas and Bodhi sattvas wi l l be used
as a repl acement. The questi on, then, i s how
should one recite these mantras of the Buddhas
and Bodhisattvas in order to make an active use
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The Internal Structure of an Atom
Atomic orbit
Electron
Nucleus
16
of the appropri ate sounds to
assi st i n t he devel opment
of ones pot ent i al s and
awareness? I f your Guru
d o e s n o t k n o w h o w t o
teach you in these aspects,
then you will have to spend
a f e w mo r e a d d i t i o n a l
lifetimes to practise them
slowly.
To k n o w t h e
di ff erences i n the
ski l l s f or reci ti ng
t h e Ma n t r a s ,
Buddhas Hol y
Names , or t he
S u t r a s , o n e
must first have to
understand as to
how many types of reciting skills and techniques
are t here? Whet her vi sual i zat i on i s i nvol ved
i n any of them or not? And i f yes, what are the
substances of those vi sual i zati ons? Are they
stati c or dynami c? Whether i t i s some ki nd of a
visualization programming ?, so on and so on.
The answers to these questions would then have
di fferent ki nds of handl i ng ski l l s and techni ques
i n order to i nduce greater and faster effects. To
know how to find out ones most unique vibration
f requency that i s cl osest to onesel f so as to
hel p enter i nto the state of Empti ness: Nei ther
Exi st ence Nor Voi dness, such t eachi ngs and
skills will only be transmitted to qualified disciples
who have the affi ni ty. As such, thi s wi l l not be
expl ai ned here. It fol l ows that detai l ed anal yses
on t he di f f er ences i n t he var i ous ski l l s and
techni ques for reci ti ng the Mantras, Buddhas
Holy Names, or the Sutras will not be given here
as well.
Formation of Components of Living Creatures
Biological organism system organs tissues cells organelle molecules atoms
sub-atomic particles
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The Interrelationships of the
Sounds of the Human Body with
Ones Dharma Practice, And with
That of the Consciousness and
the Subconscious
Other than for the use of talking, the sounds
of human bei ngs can al so be used to express
emot i ons, such as l aught er, cryi ng, moani ng,
si ghs, cr i es of gr i ef , and even yawni ng, et c.
They al l have t he vari ous f unct i ons t o rel i eve
our emoti ons, stresses and tensi ons. Some of
them are generated as the f uncti ons of ones
conscious level, while others are generated as
the f uncti ons of ones unconsci ous
l evel . Theref ore, t he or i gi ns f or
gi vi ng r i se t o t he sounds of
human beings can be divided
i nto those comi ng from the
conscious level, and those
f r om t he uncons ci ous
level.
A s f o r t h e s o u n d s
produced f rom the f uncti oni ng
of the internal organs of the human
body, such as farting, stomach gas, intestinal
hungr y dr ummi ng sounds, et c. , t hey bel ong
t o t he sounds t hat are gener at ed f rom ones
physi cal body. Though thei r ori gi n appears to
be from the physical body, but sometimes ones
consci ousness or t he unconsci ous wi l l get
i nvol ved, i n causi ng changes to ones physi cal
body to produce sounds through emotions.
Ones consci ousness usual l y has t he
f unct i on of suppr essi ng t he pr oduct i on of
sounds. For exampl e, when one wants to roar
out of rage, the ai r f l ow and bl ood i nsi de the
body become boi l i ng hot, necessi tati ng one to
vent out t he negat i ve energy i nsi de t he body
by roari ng. At that ti me, one may be subj ected
to the repressi on by ones consci ousness to
keep qui et or j ust groani ng. Even when one i s
under extreme distress and sadness, one may be
repressed by ones consciousness and changed
to sobbing or weeping instead of crying loudly.
Thi s ki nd of repressi on i s not onl y harmful
to ones physi cal body, i t al so causes traumas
and di storti ons at ones spi ri tual l evel i f there i s
no proper counsel l i ng and rel i ef. The repressi on
of t he cons ci ous nes s wi l l i nf l uence t he
subconsci ous , whi ch woul d f ur t her cause
ones physi cal body to have certai n behavi ours,
dreams, even l anguages and sounds t hat are
difficult to understand for both oneself
and others.
O n t h e o t h e r h a n d ,
s i n c e t h e r e p r e s s i o n o f
o n e ' s " c o n s c i o u s n e s s "
wi l l adversel y aff ect one' s
"subconsci ous", i t f ol l ows
that any posi ti ve acti vati on
of one s c ons c i ous ne s s
s h o u l d a l s o a f f e c t o n e s
subconsci ous i n such a way that
i t wi l l be el evated to an excel l ent condi ti on.
Therefore, by i nfl uenci ng ones subconsci ous
through the use of sounds produced from ones
consci ousness, human bei ngs wi l l be abl e
t o produce sounds t hat can have aut omat i c
adjustments of ones body and mind while one is
under the unconsci ous state. Thi s wi l l further
enabl e one t o f i nd out t he sound f requency
that i s most sui tabl e for and cl osest to onesel f,
or i t can even be good enough t o f i nd out
ones most uni que vi brati on frequency that i s
cl osest to onesel f when enteri ng i nto the state
of Emptiness: Neither Existence Nor Voidness,
and is bound to be successful. It is a key method
of using ones consciousness to influence ones
subconscious in Vajrayana practices.
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F o r t h e s o u n d s
g e n e r a t e d f r o m t h e
posi ti ve acti vati on power
of ones consci ousness,
t h e y c a n a c h i e v e t h e
effects of puri fyi ng ones body,
mi nd and spi ri t, and i n the l etti ng go of ones
body and mi nd. They may even be abl e to hel p
correct ones habitual tendencies that have been
accumulated from ones countless past lifetimes
by usi ng ones consci ousness to i nfl uence the
subconscious. Hence, the attachments of ones
countless past lifetimes will also be set free, and
t hus hel pi ng t o arouse and gi ve ri se t o ones
innate awareness.
From t he superf i ci al l evel s of mai nt ai ni ng
heal th and l ongevi ty f or ones body and mi nd,
to the deeper l evel s of enhanci ng ones wi sdom
and i n mani festi ng ones present awareness, to
the enteri ng i nto the hi gh f requency real ms of
the Buddha-Fields and even in the attainment of
Buddhahood, one can start all these through the
trai ni ng of sounds, from shal l ow to deep l evel s
and from narrow to wide scopes. In order to be
successful, this kind of training must have to be
l ed by those Gurus who are wel l -experi enced
in this aspect. If a guru fails to even explain the
effects of thi s ki nd of trai ni ng (l et al one the real
experi ences of practi cal trai ni ng) i n thi s aspect,
the desired results can hardly be achieved, as in
the case of a blind person touching an elephant
to find its truth.
I nsofar as the practi ce of the Hol y Dharma
is concerned, the methods of producing sounds
i n the human bei ngs, wi th the di fferent ski l l s for
reci ti ng the Mantras, Buddhas Hol y Names
or the Sutras, have i ndeed rendered a l arge
degree of assi st ance. I f t hey can be f ur t her
col l aborated and fi t i n wel l wi th the assi stance
of t he di f f er ent t ypes of mi nd t r ai ni ng and
vi sual i sat i on, t hei r eff ect s wi l l be f ar beyond
ones imagination. This is one of the reasons why
Vaj rayana practi ces have been regarded as a
short-cut of ones Dharma practi ce.........(To be
Continued)

Notes:
1. The newl y rel eased book on The Wi sdom
i n Di recti ng Ones Dharma Practi ce (1) has
already been published. The content includes
t he ar t i cl es on The Wi sdom i n Di rect i ng
Ones Dharma Practice from Issues No. 1 to
10 of the Lake of Lotus.
2. The newly released book on The Wisdom in
Di recti ng Ones Dharma Practi ce (2) - Seven
Met hods of St rengt heni ng Ones Mi nd t o
Count er act Adver si t i es has al ready been
publ i shed. The content i ncl udes the arti cl es
on The Wi sdom i n Di recti ng Ones Dharma
Pract i ce f rom I ssues No. 11 t o 20 of t he
Lake of Lotus.
3. The newl y rel eased book on The Wi sdom
i n Di r ect i ng Ones Dhar ma Pr act i ce ( 3) -
One of the Pi votal Poi nts i n Practi si ng the
Hol y Dharma: The Mysteri es and Usage of
the Mantras and Sounds has al ready been
publ i shed. The content i ncl udes the arti cl es
on The Wi sdom i n Di recti ng Ones Dharma
Pract i ce f rom I ssues No. 21 t o 30 of t he
Lake of Lotus.

The Wisdom in Directing: One's Dharma Practice

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The Wisdom in Directing: One's Dharma Practice

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Dudjom Buddhist Association (International)

4th Floor, Federal Centre, 77 Sheung On Street, Chaiwan, Hong Kong

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