The Grand Assembly of Aspiration Prayer: Benefiting Sentient Beings through the Three Jewels

On January 7, 2026, we traveled to the Kai Tak Arena in Hong Kong to attend the “World Peace and Prosperity: The Grand Assembly of Aspiration Prayer.” This Dharma assembly brought together eminent monastics and spiritual leaders from the Southern and East Asian Buddhist traditions, encompassing all three vehicles, as well as tens of thousands of devoted followers. Together, we made prayers for social stability, world peace, and the well-being of all sentient beings who are suffering.

At the venue of “The Grand Assembly of Aspiration Prayer,” the attendees collectively recited the names of Buddha Shakyamuni, the Medicine Buddha, and Buddha Amitabha, as well as those of Ksitigarbha, Samantabhadra, Guan Yin (Avalokiteshvara), and Manjushri. With sincere and focused devotion, the names of the three Buddhas and four Bodhisattvas were chanted, respectfully inviting their compassionate presence to bestow blessings upon the people of Hong Kong. In addition, merit was dedicated to the deceased victims of the fire at Hong Fu Court in Hong Kong, offering prayers for their peace and liberation. This was a rare and exceptionally auspicious occasion, one that would have been difficult to accomplish without the vast aspirations and great spiritual power of the dharmapalas.

The merit generated by holding such a prayer assembly is truly inconceivable—an immense virtuous deed that delights the nagas and devas and brings peace to imperceptible beings. A Dharma assembly of such extraordinary significance naturally inspires joy in all participants. Virtuous actions please the nagas and devas; thus, when human beings perform virtuous deeds, not only people but also celestial beings rejoice and offer their protection.

In the evening, the devotees in Hong Kong gathered for a collective practice that included the recitation of the Medicine Buddha Sutra and the practice of Vaisravana (the wealth deity). In this age, many people are afflicted by illness and mental distress. Within a world pervaded by suffering, the Medicine Buddha embodies profound compassion. Through mindful recitation of the Medicine Buddha Sutra, practitioners are able to establish a direct connection with the Medicine Buddha. The greatest reward of this collective practice lies precisely in forging that connection with the Medicine Buddha.

The most precious aspect of the Buddhadharma is altruism, bringing benefit to others. To engage in virtuous actions across lifetimes is truly precious and sublime. Altruistic conduct is indispensable for disciples of the Buddha. Accordingly, we must cultivate faith in the Three Jewels and also understand what the Three Jewels are. The Three Jewels are the Buddha, the Dharma, and the Sangha. The Buddha signifies awakening; the Buddha is our own awakened awareness. Every being is endowed with such primordial awareness, which encompasses omniscient wisdom. Yet phenomena themselves are not awakening: awakening can give rise to all phenomena, but phenomena cannot constitute awakening. All beings possess the primordial awareness, which is knowing of everything, yet no particular object can fully represent awakening itself.

This primordial awareness is, in essence, our own mind. It is emptiness in nature and devoid of concrete phenomena. The awareness revealed by the Buddha is free from any forms of decline. By contrast, we habitually worry that this physical body will perish, uncertain of where we come from, where we go, or what we will become thereafter. What we must remember is that we all possess this awareness: it is lucid and clear, such awareness is not subject to decline or death—what perishes are merely phenomena.

Therefore, we should continually abide in reliance upon the Three Jewels, recognizing that the Buddha is the awakening awareness free from any notions. We should consistently contemplate our own awakened nature; when we realize this awareness, afflictions do not arise. The reason the world is so chaotic is that many people are uneducated of the Buddhadharma. If we were all to learn, teach, and expound the Dharma, using it to reveal a path forward for sentient beings, the world would not be so disturbed.

With correct understanding, people will not fall into delusion, and there will be no “evil people” in the world. Where the Buddhadharma is present, there are no malicious people; the presence of wrongdoing indicates a lack of Dharma teachings. Only by understanding the Dharma can we recognize our delusions and thereby refrain, in the future, from creating non-virtuous karma that leads to suffering and karmic retribution. Suffering and retribution arise from the absence of Dharma understanding. Thus, in the Buddha, Dharma, and Sangha: the Buddha is the awakening awareness, that is free from phenomena and enables us to resolve deluded ignorance through the Buddhadharma; the Dharma is the teaching that expounds the Buddha’s journey to awakening, clarifying how the primordial awareness is realized; and the Sangha consists of those who practice the Buddhadharma and thereby attain purity.