Chapter Five: Cultivating Blessings

I. How to Maximize Forming Affinities and Accumulating Blessings

Every step on the path of cultivation requires immense blessings for support. Accumulating blessings cannot be separated from sentient beings; without sentient beings, no blessings can be obtained. Moreover, achieving Buddhahood also requires the support and protection of vast numbers of sentient beings; without sentient beings, Buddhahood cannot be attained. Therefore, forming wholesome affinities with numerous sentient beings is extremely important. How can one maximize forming wholesome affinities with sentient beings? The physical body’s capacity to form affinities with sentient beings through physical interaction is ultimately very limited, with a narrow scope of contact. However, forming affinities with sentient beings through mental intention is both numerous and swift, and the accumulation of blessings is also vast and extensive, unconstrained by the limitations of the physical body.

There are two methods to maximize forming affinities with sentient beings and accumulating the provisions of blessings. The first method is dedication (回向, huí xiàng), known in the Avatamsaka Sutra as Universal Dedication (普皆回向, pǔ jiē huí xiàng). This involves dedicating all the wholesome dharmas and merits one cultivates to all sentient beings throughout the Dharma Realm, including those in the Three Realms and Six Destinies, the Twenty-Five States of Existence (二十五有, èr shí wǔ yǒu), beings born from womb, egg, moisture, or transformation, all flying and crawling beings (蜎飞蠕动, yuān fēi rú dòng), and all sentient beings possessing consciousness. The principle of dedication is to dedicate daily or to dedicate unfixed wholesome practices promptly after each session. Sentient beings receiving the dedication thereby obtain the merits of the wholesome dharma, receive blessings, and form wholesome affinities with oneself. Consequently, one not only forms wholesome affinities with sentient beings but also gains the blessings and merits acquired from helping them. Continuously accumulating affinities and blessings in this way causes one’s provisions for cultivation to increase progressively, making the path of cultivation smoother and more successful. Therefore, for the sake of our own path to enlightenment, we should dedicate daily, dedicate regularly, practice the Bodhisattva Path extensively, benefit sentient beings abundantly, and vow to achieve Buddhahood together with all sentient beings.

The second method is making food offerings (施食, shī shí) to beings in the ghost and spirit realms and other beings in the subtle realms. The beings in the ghost and spirit realms are extremely numerous, pervading the entire realm of space and the worlds of the ten directions. As long as the power of one’s mental intention can reach the worlds of the ten directions, all ghosts and spirits throughout the ten directions can benefit and form affinities. To make the power of mental intention strong, the power of concentration and visualization must be strong. Simultaneously, compassion and the sincere wish must be manifested. In this way, the beings embraced are numerous and widespread; when wholesome affinities increase, blessings gradually become vast and extensive.

The specific procedure for making food offerings was explained previously; here it is briefly supplemented. The ritual for food offerings in monasteries is somewhat complex, but it can actually be simpler and quicker. Take seven grains of raw or cooked rice, or other food equivalent in size to seven grains of rice, and place it in an open space with sufficient room. Recite aloud: "You ghosts and spirits, I now offer you this sustenance. May this food pervade the ten directions, shared by all ghosts and spirits." After reciting this, chant the food offering mantra (施食咒语, shī shí zhòu yǔ) seven times: "Oṃ, Mu Li Ling Suo Ha (嗡，穆立陵梭哈, wēng, mù lì líng suō hā)." Then snap the fingers three times. At this point, the ghosts and spirits can partake of the food. There is no need to form hand mudras or summon ghosts and spirits to one's vicinity; instead, the food automatically reaches the ghosts and spirits throughout the ten directions. This way, one avoids being disturbed or bound by ghosts and spirits.

The most crucial aspect here is the visualization during the recitation of the mantra seven times. If the visualization is done well, the food becomes sublime and pervades the ten directions, enabling all ghosts and spirits to partake of it. How should one visualize? First, one must understand the meaning of "this food pervading the ten directions." The ten directions refer to the spatial worlds centered on the Sahā World (娑婆世界, suō pó shì jiè), and the offered food must be visualized as spreading throughout these locations. The extent of the Sahā World alone, this single trichiliocosm (三千大千世界, sān qiān dà qiān shì jiè), is immeasurable and boundless. It includes ten billion Jambudvīpas (南瞻部州, nán zhān bù zhōu), Uttarakurus (北俱卢州, běi jù lú zhōu), Aparagodānīyas (西牛贺州, xī niú hè zhōu), and Pūrvavidehas (东胜神州, dōng shèng shén zhōu); ten billion great seas, seven golden mountains, hells, Mount Sumeru (须弥山, xū mí shān), the moon palace, the sun palace; and also ten billion heavens of the Cāturmahārājikakāyikas (四天王天, sì tiān wáng tiān), Trāyastriṃśas (忉利天, dāo lì tiān), Yāmas (焰摩天, yàn mó tiān), Tuṣitas (兜率天, dōu shuài tiān), Nirmāṇaratis (化乐天, huà lè tiān), and Paranirmitavaśavartins (他化自在天, tā huà zì zài tiān), as well as the heavens of the First Dhyāna in the Form Realm. Additionally, it includes the heavens from the Second Dhyāna up to the Naivasaṃjñānāsaṃjñāyatana (非想非非想天, fēi xiǎng fēi fēi xiǎng tiān). Worlds as vast as the Sahā World throughout the ten directions are even more immeasurable and boundless. If one can visualize the food pervading the space of so many worlds, enabling ghosts and spirits everywhere to partake of it, the blessings accrued would be truly immense, and the affinities with sentient beings would be exceedingly vast.

How can one visualize all this? This requires gradually training one's power of visualization. While reciting the mantra seven times, the mental visualization should gradually expand from the scope of one's district and county. How far it can expand depends entirely on the power of visualization; when the mantra recitation stops, the visualization stops. Generally, the places frequented by ghosts and spirits are mostly near rivers, mountains, forests, crossroads, plains, mountains, rivers, the sky, and so on. One should visualize the food appearing in these places; as long as one's mental intention can swiftly flash to these locations, the food will manifest there.

When visualization skills are not yet proficient, recite the mantra a little slower, and let the visualization gradually increase the locations step by step as concentration strengthens—from nearby districts and counties to cities and provinces, then to the whole country, then to the entire Earth, then to the Four Continents and the great seas beneath Mount Sumeru, then to one thousand such small worlds, then to the trichiliocosm, and finally up to the worlds of the ten directions. When visualization concentration is insufficient at the beginning, visualizing only the space, mountains, rivers, and lands of provinces, cities, or the whole country is also acceptable. As visualization ability improves, gradually expand the scope until reaching the space of the ten directions. Regarding the food, try to visualize it as exquisite as possible, but also adapt to one's own ability. This is an excellent way to cultivate one's power of visualization.

Visualization is extremely important in Buddhist study and cultivation. Ultimately, a large part of achieving the fruits of the Dharma lies in visualization. The worlds of the ten directions are all products of deluded thought; why not make good use of this "thinking" to make the world more perfect? In fact, we utilize visualization during precept conferral. For example, during the three proclamations (三翻羯磨, sān fān jié mó) of receiving the Brahmajāla Sūtra Bodhisattva Precepts, one must visualize three times that the Buddhas and Bodhisattvas shine light upon oneself, with the Buddha's light pouring into one's entire body from the crown of the head. When the visualization is accomplished, one receives the blessings of the Buddhas and Bodhisattvas, obtains the Bodhisattva precept substance (戒体, jiè tǐ), and from then on, protected by this precept substance, one can prevent wrongdoing and stop evil. When conditions for breaking precepts arise, one can timely avoid them, not violate the Bodhisattva precepts, preserve the precept substance, and thus cultivate without obstructions, smoothly and swiftly. Furthermore, the Buddha explained in the Śūraṅgama Sūtra the samāpatti (三摩钵底, sān mó bō dǐ), which is using visualization to accomplish the Buddha Dharma. In short, cultivation cannot be separated from visualization.

II. How to Increase Blessings the Fastest?

Question: How can one increase blessings the fastest? Is exclusively reciting the Diamond Sutra (金刚经, jīn gāng jīng) or the Śūraṅgama Mantra (楞严咒, léng yán zhòu) acceptable?

Answer: Reciting sutras can indeed generate blessings. This blessing is the blessing of wisdom, brought forth by wisdom; blessings are related to wisdom and manifest and function primarily in the aspect of wisdom. However, how long it takes for the seeds of this blessing from sutra recitation to mature, for the conditions to become complete, and for the blessings to manifest and be enjoyed, is difficult to say. Generally, the realization of the blessing of wisdom is not very fast; it does not appear immediately. It may not even manifest until the end of life. Upholding precepts and cultivating concentration can also generate blessings. These blessings manifest in precepts and meditation, enabling the mind to be pure and free from afflictions, but they do not necessarily bring blessings of wealth and prosperity, nor necessarily the pleasures of the five desires like food, clothing, shelter, etc.

There are many channels for generating blessings. Any wholesome karma, any pure karma, can generate blessings. Therefore, blessings from all aspects should be cultivated equally, without bias. Not only do precepts, concentration, and wisdom generate blessings, but also material giving (财布施, cái bù shī), Dharma giving (法布施, fǎ bù shī), and fearlessness giving (无畏布施, wú wèi bù shī). All activities beneficial to sentient beings can generate blessings and should be cultivated, neglecting none. Otherwise, blessings become lopsided and incomplete, still flawed and imperfect, and the karmic results cannot be fully satisfactory, let alone lead to realization of the Way. Many people are only interested in studying sutras and learning the Dharma, neglecting and undervaluing other aspects. As a result, after years of study, they remain the same. Perhaps it only increases their arrogance, making it more severe. Those without blessings find their afflictions only increasing, never decreasing.

Actually, nothing increases blessings faster than generating the great bodhicitta (大菩提心, dà pú tí xīn). The World-Honored One, in many Mahayana sutras, urged sentient beings to generate bodhicitta. This is the secret and key to cultivation, directly determining one's destination in future lives. Where one goes in future lives is also determined by blessings. Generally, those without blessings go to the three evil destinies to suffer; those with great blessings ascend to the heavens to enjoy happiness, or go to the Buddha lands to cultivate the path near the Buddhas; those with middling blessings obtain human rebirth. Those who generate the great bodhicitta possess great power of vow. If the power of vow outweighs the power of karma, then at life's end, they are not controlled by karma, not pulled by karma, but are governed by the power of vow, which determines their rebirth in wholesome destinies and Buddha lands. Therefore, the blessings obtained from generating the great bodhicitta are the fastest, the greatest, and lead to the swiftest attainment of Buddhahood. No other blessing can compare to the blessing of generating the great bodhicitta.

III. Does Cultivating Blessings Count as Cultivation?

The aim of cultivation is to increase precepts, concentration, and wisdom, to subdue afflictions, and to extinguish greed, hatred, and delusion. If it is not like this, it does not count as cultivation. The same applies to giving and cultivating blessings; it depends on the mind with which one cultivates blessings. If it is not for one's own greed or other desires, nor done with the expectation of repayment, but purely for the benefit of sentient beings, cultivated with a mind of bodhicitta, and if it can aid the path to enlightenment and give rise to precepts, concentration, and wisdom, then such cultivation of blessings counts as cultivation. Cultivating blessings without generating bodhicitta ultimately only increases greed, hatred, and delusion, fostering ignorance; that does not count as cultivation.

A clear example is the demon king Pāpīyas (魔王波旬, mó wáng bō xún). In a past life, Pāpīyas built monasteries and made offerings to Pratyekabuddhas (辟支佛, pì zhī fó), gaining great blessings that enabled him to become the lord of the Parinirmita-vaśavartin Heaven (他化自在天, tā huà zì zài tiān). Because he did not generate bodhicitta in that past life, and cultivated blessings not for the path to enlightenment but to satisfy his greed, he used these great blessings to control beings of the six destinies to satisfy his desire for followers. To prevent beings from escaping his control, he continuously undermined the Buddha Dharma, depriving beings of the opportunity to escape the desire realm, let alone the six destinies, causing them to remain his demonic followers life after life, accompanying him in greed and revolving in birth and death. Therefore, cultivating blessings without generating bodhicitta may lead to creating great evil karma after obtaining blessings; it might be better not to cultivate blessings at all. Another example is Hitler. Hitler also had very great blessings. Because of his great blessings, creating great evil karma faced no obstacles. The number of people he killed is among the highest in the Sahā World. His descent into hell makes it truly difficult for him to find an end. If he had not cultivated blessings, the world would have been peaceful, and sentient beings would not have had to suffer the pains of life and death.

Cultivating various wholesome dharmas without generating bodhicitta is demonic activity (魔业, mó yè). Regarding this principle, some people still harbor various objections. The facts are laid out here; what is there to object to? Are many great evil deeds within the capability of those without blessings? With great blessings, power, and influence, creating evil karma cannot be stopped by anyone, nor matched by anyone. Such blessings are the misfortune of sentient beings.

IV. The Importance of Intention (作意, zuò yì) When Performing Wholesome Deeds

When performing Dharma giving or any other wholesome deed, one should have a good intention. After generating the mental wish that others may thereby obtain various benefits, not only will Dharma-protecting deities (护法神, hù fǎ shén) help bring the wish to fruition, but one's own Tathāgatagarbha (如来藏, rú lái zàng) will also facilitate its realization. In this way, the recipient of the giving will have a positive response, receive blessings, feel joyful, easily accept the giving, open their mind, and generate wisdom. Thus, a wholesome affinity is formed. Consequently, one also increases blessings and merits, achieving twice the result with half the effort. Both self and others benefit, and the deed is accomplished perfectly.

The mind's intention can change everything. Similar to dedication, once a person's wholesome thought is emitted, it possesses magnetic power; the magnetic field energy strengthens, easily attracting and influencing others. With sincere motivation, there is blessing power and guiding power; the other party will have a mental resonance, finding it easy and pleasant to engage with, resulting in good effects. Blessing prayers (祝愿咒愿, zhù yuàn zhòu yuàn) serve this purpose. When others receive blessings and assistance and improve, one's own blessings and merits naturally become great. This is called benefiting oneself and benefiting others; liberating others is liberating oneself. This applies to everything one does. Infuse one's own intention into the action, act with utmost sincerity, act with focused concentration, and anything can be done well: cooking yields fragrant food, nurturing flowers makes them flourish, growing vegetables yields high harvests, and undertakings easily succeed.

Each person's application of mind differs, leading to vastly different results. When others sense one's sincerity, they will respond with sincerity, and the return will come swiftly. Why do some people, when interacting with others, make others like them? Because they have a sincere and focused mind. The goodwill they emit is felt by others, who also respond and resonate; this is the effect. In the Avatamsaka Sutra, the World-Honored One teaches us that whenever we do anything, we should recite the appropriate mantra, wishing for others to obtain wholesome results, blessing and wishing for others to obtain the meritorious benefits of the wholesome Dharma. When the blessing wish is fulfilled, sentient beings benefit, and one obtains the due merits and blessings. Benefiting others inevitably benefits oneself.

V. Only the Blessings of Concentration Are Insufficient for Cultivation

Whether living in the worldly realm or cultivating the supramundane Dharma, having only the blessings derived from concentration (定福, dìng fú) is far from sufficient. Outsiders (外道, wài dào) cultivate only concentration; they possess only the blessings of concentration, lacking the blessings of wisdom, the blessings of generating the great bodhicitta, and the blessings of giving. These blessings can only be enjoyed within concentration. No matter in which heaven they dwell, they enjoy blessings only in concentration; once out of concentration, they have nothing. Śākyamuni Buddha’s outsider teachers possessed only the blessings of concentration, lacking the blessings of wisdom. They cultivated up to the highest concentration within the Three Realms, the Concentration of Neither Perception Nor Non-Perception (非想非非想定, fēi xiǎng fēi fēi xiǎng dìng). After countless kalpas in the future, when they emerge from this concentration, they will create evil karma according to the evil vows they once made, and due to the conditions of that evil karma, they will fall into hell to receive retribution. Therefore, having only the blessings of concentration is still flawed and incomplete; it cannot guarantee liberation and freedom, nor ensure entry into Nirvana and achievement of Buddhahood. Studying Buddhism should involve cultivating blessings in multiple aspects. Only when blessings are complete will the path of cultivation become smoother, progress further, and be free from limitations.

Even if one possesses the blessings of concentration or great blessings in other aspects, one should not squander or waste them arbitrarily in daily life, nor use them all for secular life. Preserve them for use in cultivating the Path. Once the Path is accomplished, worldly blessings are insignificant. The role of blessings for cultivating the Path is immense. Missing just a little blessing prevents one from ascending a single step in cultivation. Therefore, practitioners must have lofty aspirations and grand goals. They should not covet low-grade enjoyments before their eyes, nor take impermanent phenomena lightly, only then can they attain the eternal state of non-arising and non-ceasing.