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TBSDharmaInstructorsandDharmaAssisstantsManual
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TableofContents
2013 Fundamental Test Preparation Material for
Dharma Instructors & Dharma Assistants.
1. ROOT LINEAGE GURU LIVING BUDDHA LIAN-SHENG.. 4
2.
3.
4.
SUTRA SECTION12
I.
II.
5.
DHARMA ACTIVITIES...16
I.
1)
2)
3)
4)
5)
6)
7)
8)
9)
10)
11)
12)
13)
14)
II.
1)
Funeral Recitation......................................................................................................................................... 62
2)
3)
2)
Groundbreaking Ceremony............................................................................................................................ 73
3)
4)
5)
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1)
2)
3)
Great Compassion Dharani Repentance, Water Repentance, Pure Land Repentance, Medicine Buddha
Repentance.................................................................................................................................................... 82
V.
SEMINARS82
1)
2)
Five Precepts................................................................................................................................................. 82
3)
4)
5)
Refuge Certificate.......................................................................................................................................... 95
6)
7)
8)
6.
NEOPHYTES QUERIES............................................................................................................................................................99
II.
III. ESSENTIAL STEPS FOR CULTIVATING THE TRUE BUDDHA TANTRIC DHARMA.115
IV.
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Yin-shun, Le-guo, and Dao-an. His liturgy teachers for sutra recitation were Reverends Shang-lin and
Shan-ci. In 1972, Living Buddha Lian-sheng received the Bodhisattva Precepts at Nantous
Bi-shan-yan Temple. His preceptors were Reverends Xian-dun, Hui-san, and Jue-guang.
Having previously received Chinese and Nyingma Vajrayana teachings from Reverend Liao Ming,
Living Buddha Lian-sheng received additional lineage transmissions as a result of affinity starting in
1981. In total, he received transmissions from all four major Tibetan Vajrayana traditions.
Living Buddha Lian-sheng received Reverend Liao Mings heart transmission of Nyingma and
Chinese Vajrayana Practices. Lineage emblems given to him were a small vajra bell used by Nora
Rinpoche, Manjushris chest from the Potala Palace, many tantra manuals, etc.
Vajra Acharya Sakya Zheng-kong transmitted Sakya Schools highest teaching Lamdre (The Fruit
and its Path) and granted the Acharya Empowerment to Living Buddha Lian-sheng. Lineage emblems
given by Vajra Acharya Sakya Zheng-kong were his personal relics, such as a Shakyamuni statue,
Himalayan Lion seal made of jade, lotus, jade vase, and vajra lock.
His Holiness the 16th Gyalwa Karmapa of Kagyu School bestowed the highest empowerment of
the Five-Buddha Dignified Crown Empowerment on Living Buddha Lian-sheng. He received lineage
emblems including a string of white crystal mala beads used by the Karmapa himself, a treasure vase
from Rumtek Monastery in Sikkim, and other precious relics.
Vajra Acharya Thubten Dargye of Gelug School gave the Highest Yoga Tantra Empowerment to
Living Buddha Lian-sheng. Lineage emblems given were the Seventeenth Kanjurwa Khutughtus clay
statues of Vajrapani and Vajravarahi along with Kanjurwas golden Kalachakra statue. Other emblems
given were Vajra Acharya Thubten Dargyes diamond dharma wheel, golden vajra bell and scepter,
three faced single-pronged vajra, lion dharma-king robe, a golden chain of one hundred and eight
linked vajras, etc.
Living Buddha Lian-sheng and his family immigrated to Seattle, USA on June 16, 1982. He then
entered a period of intensive cultivation of Highest Yoga Tantras. In December of that year,
Shakyamuni Buddha appeared before him while he was in the meditation state of Vajra Samadhi.
Shakyamuni Buddha touched his head with one hand and was about to place a Buddha statue above his
head with the other. Suddenly, with a loud boom, a hand came out of Living Buddha Lian-shengs
head and accepted the Buddha statue bestowed by Shakyamuni Buddha (validating the realization of
tenth level Bodhisattvahood).
On August 27, 1982 (July 10th on the Chinese lunar calendar), Tibetan Vajrayana founder
Padmasambhava manifested his dharma body to Living Buddha Lian-sheng. Then, for one year,
Padmasambhava transmitted Vajrayanas highest teaching, the Great Perfection (all eighteen volumes),
to Living Buddha Lian-sheng during his daily meditation. Padmasambhava also conferred the Great
Vajra Acharya Empowerment, and the title of the Holy Red Crown Vajra Master Venerable
Lian-sheng upon him. Later, he also received empowerments and blessings from three Buddhas on
Mount Rainier in Washington.
Living Buddha Lian-sheng spent three years concentrating on cultivation in retreat in his home
located in Seattles Ballard District. During that time, he performed in-depth cultivation of:
(1) The Guhyagarbha Tantra
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(2)
(3)
(4)
(5)
(6)
(7)
(8)
(9)
v.
Consciousness Transference (Phowa)
vi.
Bardo
Moreover, Living Buddha Lian-sheng completed his in-depth practice and study of the experiential
insights and pith instructions of the Four Classes of Tantra (Action Tantra, Performance Tantra, Yoga
Tantra, and Highest Yoga Tantra). Merging into the Ocean of Vairocana (all encompassing ocean of
dharma nature), he genuinely accomplished the Eight Outer Practices and the Eight Inner Practices.
The epithet of Living Buddha Lian-sheng as recognized by all Buddhas is:
The Western True Buddha Assembly, Maha Twin Lotus Ponds, the Eighteen
Mahapadmakumaras, the Holy Revered One Robed in White, the Holy Red Crown Vajra
Master, the Secret Master of the Realm of Vajra-mantra, the Great Enlightened Founder of
Ling Xian True Buddha School: the Illustrious Tantrika Sheng-yen Lu.
During the three-year period of cultivating in retreat, a multitude of lineage gurus from various
schools of Tibetan Buddhism, appeared in their dharma bodies and transmitted the teachings of the
profound inmost significance and quintessentials of the Great Perfection to Living Buddha
Lian-sheng. Innumerable Buddhas and Bodhisattvas also manifested their dharma bodies and
bestowed great blessings upon Living Buddha Lian-sheng as follows:
1. Shakyamuni Buddha touched Living Buddha Lian-shengs head and conferred the oracle of
Buddhahood.
2. Amitabha Buddha personally entrusted Living Buddha Lian-sheng with the responsibility to
redeem sentient beings.
3. Maitreya Bodhisattva bestowed upon him the Red Crown.
4. Padmasambhava personally transmitted the Vajrayana teachings to him.
Living Buddha Lian-sheng has incarnated in this world on a magnificent affinity. He began
systematically his cultivation as an ordinary human being in prescribed stages, incrementally,
whereupon he has validated the Buddha-dharma through diligent cultivation, and has empirically
validated the achievement of attaining Buddhahood in this lifetime.
Furthermore, he made a most compassionate vow to save the world:
I (Living Buddha Lian-sheng), due to compassion for sentient beings, hereby vow to
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remain in the saha world throughout all lifetimes until the last sentient being has attained
Buddhahood.
I vow to enter hell to deliver all sentient beings in spite of having to suffer excruciating
pain and agony. I shall not enter nirvana until hell is empty. I shall not forsake a single
sentient being.
**********************************************************************
In 1975, Living Buddha Lian-sheng established Ling Xian Zong in Taiwan. He officially changed
its name to True Buddha School on March 1, 1983.
On June 28 of the same year (coinciding with his lunar birthday of May 18th on the Chinese lunar
calendar), Living Buddha Lian-sheng achieved the Rainbow Body Accomplishment. At the time,
millions of dakinis assembled to praise his accomplishment. The Rainbow Body Accomplishment is
the Supreme Perfect Enlightenment (attaining Buddhahood in this lifetime).
In 1985, he established the main True Buddha School temple, the Ling Shen Ching Tze Temple
headquartered in Seattle, dedicated to the dissemination of the True Buddha Tantric Dharma.
On May 6, 1992, Shakyamuni Buddha appeared in his dharma body and personally bestowed the
title of Lotus Light Self-Mastery Buddha on Living Buddha Lian-sheng. Upon sensing the arrival of a
magnificent affinity, Living Buddha Lian-sheng decided to enter the monastic order to better serve
sentient beings. He was ordained as a monk at the True Buddha Tantric Quarter in Redmond by
Reverend Guo-xian on March 19, 1986 (February 10th on the Chinese lunar calendar).
For the past twenty years, Living Buddha Lian-sheng has devoted his efforts in three ways:
(1) EFFORT IN WRITING
Living Buddha Lian-sheng is considered a prolific writer with regards to delivering sentient beings
through his writings. The Vajrayana teachings of attaining Buddhahood in this lifetime and the
spiritual state of self realization are profound. Living Buddha Lian-sheng, with his supreme wisdom, is
able to expound these profound and wondrous Buddhist principles and teachings through his daily
writings. As of 2008, he has written over 200 books. Some of his works are being translated into
different languages and published worldwide. The U.S. Library of Congress currently houses his entire
Chinese collection of writing.
(2) EFFORT IN CULTIVATION
Living Buddha Lian-sheng maintains his daily routine of meditation and practices the True Buddha
Tantric Dharma at least once per day without fail. He dedicates his daily practice to resolve problems
and ill fate of sentient beings, thus freeing many from their troubles. In addition to practicing diligently,
Living Buddha Lian-sheng studies sutras, recites mantras, and reads widely. He has studied the entire
Buddhist canon of sutras, vinayas, and sastras. His effort in practice and concentration in deep
meditation endow him with great supernatural power. This leads him to realize the mind, see the
Buddha-nature, and attain self-mastery over life and death.
(3) EFFORT IN DELIVERING DHARMA DISCOURSES
Since 1990, Living Buddha Lian-sheng has benefited many by sharing his personal experiences of
realization through numerous dharma discourses.
Transcripts of his discourses are compiled into these volumes of work:
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Uplifting Words
Rainbow Accomplishments
Genuine Words from the Heart
All about Buddha-dharma
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of Tibetan Buddhism, attended the Fire Offering (Homa) ceremony presided over by Living Buddha
Lian-sheng in Hong Kong to lend their support.
In 1995, Living Buddha Lian-sheng met the teacher of the late 10th Panchen Lama, H.E. Shalu
Rinpoche at the Beijing Diaoyutai Hotel, who said, Living Buddha Lian-sheng has indeed attained
the Vajrayana Samadhi and is truly a Living Buddha judging from the immense strength of the brilliant
aura emanating from his body.
On September 5, 1996, the abbot of Ganden Monastery, the 100th Ganden Tripa, Venerable
Lobsang Nyingma Rinpoche, the throne holder of the Gelug school of Tibetan Buddhism, made a
prilgramage trip from South India to Seattle to pay Living Buddha Lian-sheng a special visit. He
brought seven gifts which he presented personally to Living Buddha Lian-sheng including one
dharma-king robe which belonged to the throne holder, a vajra bell and scepter, a hand drum, nectar
pills blessed by the Dalai Lamas chanting of mantras, a 3-piece lineage treasure of relic belonging to
the lineage gurus, and finally, precious medicine.
H.H. Ganden Tripa told Living Buddha Lian-sheng:
The gift of this dharma-king robe belonging to the throne holder is worn only at the most
important ceremonies and the robe is fused with infinite spiritual power, as each thread was
empowered with mantra recitation as the robe was sewed. When Living Buddha
Lian-sheng, Sheng-yen Lu wears the dharma-king robe, it reflects his status as the throne
holder. The vajra scepter, bell, and drum are implements used by the Ganden Tripa. They
symbolize the highest spiritual current of the Gelug flowing into the body of Living
Buddha Lian-sheng.
The gift of the dharma-king robe from H.H. Ganden Tripa is thus a most precious validation.
Living Buddha Lian-sheng has both the validation of the Buddhas as well as from throne holders in the
human world.
On November 16, 1996, Living Buddha Lian-sheng and his disciples traveled to India to pay
homage to various monasteries of Tibetan Buddhism. This included ascending the dharma throne at
Drepung Loseling Monastery to deliver a dharma oration to two thousand lamas gathered in the hall. In
Karma Lekshey Ling, a monastery of the Kagyu sect, the abbot of the monastery, Ghltsen Lama, held
an enthronement ceremony for Living Buddha Lian-sheng. Earlier, on November 12, 1996, Living
Buddha Lian-sheng met with the Dalai Lama, the highest spiritual leader of Tibetan Buddhism, and
they exchanged views on the heart teachings of the Great Perfection.
In July 1996, Living Buddha Lian-sheng received instructions from the Tathagatas of the Ten
Directions to write his 120th book, New Revelations from the Buddha King, which spoke of the secret
held by the Tathagatas. In this book, he revealed the true identity of Padmakumara as Amitabha
Buddha.
Living Buddha Lian-sheng Sheng-yen Lu is one of Amitabha Buddhas emanations. He has
incarnated as Padmakumara to redeem sentient beings through the teachings of the True Buddha
Tantric Dharma.
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In November 1997, Living Buddha Lian-sheng established the True Buddha Foundation, and on
February 7, 1998 officially announced that he was retiring from public life, relieving all the duties of
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4. Sutra Section
I. The True Buddha Sutra
The Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune
This True Buddha Sutra is the spontaneous revelation from the own heart of Living Buddha
Lian-sheng, the emanation body of White Mahapadmakumara of Maha Twin Lotus Ponds in Western
Paradise.
Supplication for the blessing of Living Buddha Lian-sheng:
Om, Ah, Hum.
With reverence I make my purified body, speech, and mind an offering to Mahavairocana. The
holy Buddhalocana is the dharma body, Padmakumara is the bliss body, and Living Buddha
Lian-sheng is the emanation body; these three bodies being the same in essence as the Buddha's
Grace.
Homage to his True Buddha lineage, and to his transcendental power that encompasses the whole
universe. Radiating light throughout the Three Periods, he can manifest himself instantaneously.
Disciples of Buddha should constantly cry out for his pure light which magnifies virtue and wisdom.
In the past his realization was prophesied by Shakyamuni Buddha, and by Amitabha Buddha he
was entrusted with the mission of salvation. Maitreya Bodhisattva bestowed him the Red Crown, and
Guru Padmasambhava taught him the Tantra.
We pray you never abandon your past vows to liberate us all. As you embrace and enfold us
with protection and care, empower us to quickly attain realization.
Namo Mahavairocana Buddha
Namo Buddhalocana
Namo Padmakumara
Namo Living Buddha Lian-sheng
Namo the True Buddha Assembly, all Buddhas, Bodhisattvas, and Mahasattvas everywhere
throughout the Three Periods.
Recite the Sacred Edict three times:
The Western True Buddha Assembly, Maha Twin Lotus Ponds, the Eighteen
Mahapadmakumaras, the Holy Revered One Robed in White, the Holy Red Crown Vajra Master, the
Secret Master of the Realm of Vajra-mantra, the Great Enlightened Founder of Ling Xian True
Buddha School: the Illustrious Tantrika Sheng-yen Lu.
Incense Praise:
The censer is now lit, suffusing the dharma realm, and from afar the scent is inhaled by the True
Buddha Assembly. Auspicious are the gathering clouds, as we now request, with sincere and earnest
hearts, that all Buddhas manifest. Namo cloud canopy of fragrance, Bodhisattvas, Mahasattvas.
Chant 3 times:
Namo True Buddha Assembly, all Buddhas, Bodhisattvas and Mahasattvas.
Invocation of the Two Buddhas and Eight Bodhisattvas:
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Padmakumara the Vow Light, Purple Padmakumara the Proper and Dignified Light, Blue
Padmakumara the Virtuous Fruit Light, Yellow Padmakumara the Fortune Fulfilling Light, and the
Orange Padmakumara emitted the Child Innocence Light.
Upon seeing this, all the heavenly beings were greatly awed. Then Indra arose from his seat and,
joining his palms to White Padmakumara, said, This is most rare, O Holy and Revered One. By
what cause does the Maha Twin Lotus Ponds emit such great light and splendor?
White Mahapadmakumara said, I will expound upon this for everyone present. Indra said, The
Holy Revered One is the most mighty and powerful. Please explain to everyone present, that all men
and devas may know where to turn.
At that moment, White Mahapadmakumara addressed Indra and the assembly as follows: Very
well, very well. I will now explain to you and all the beings of the last period of this Buddha-kalpa,
and all those in the future who have an affinity with the sutra, that all may know the True Buddha
Dharma and the principle which removes hindrances and bestows good fortune.
White Mahapadmakumara then said, All Buddhas and Bodhisattvas have, in order to liberate
living beings, manifested the worlds known as All-Conquering, Wonderful Treasure, Round
Pearl, Sorrowless, Pure Rest, Dharma Thought, Full Moon, Profound Joy, Profound
Completeness, Lotus, Immutable, and Omnipresence. Now, there shall be the True Buddha
World.
Thus the Buddhas, Bodhisattvas, Sound-Hearers, Solitary-Buddhas, and all the heavenly beings
witnessed the Holy Revered One bringing forth the True Buddha World, understanding it to be a
manifestation of the cause and fruition of great compassion of the auspicious Well-departed Ones of
the past, present, and future, and realizing that the Holy Revered One came for the sake of all beings.
All present were moved by joy as never before. Then bowing their heads they made praise with these
verses:
The Holy Revered One of great compassion,
the Secret One who is most supreme,
had attained enlightenment in the past,
and transcended all worldly passions.
He now establishes the True Buddha World,
showering compassion on all living beings.
Transforming himself into a pure land founding Buddha,
He descends into the saha world.
With Lian-sheng as his name,
He announces and proclaims the Dharma to all.
We all now have heard,
And shall vow to protect and uphold his Dharma.
At that moment, the holy revered White Mahapadmakumara instructed the assembly, saying In
cultivation, the key to realizing the Buddha Jewel Sambodhi is a quiescent mind; that of realizing the
Dharma Jewel is purity of body, speech, and mind; that of realizing the Sangha Jewel is refuge in a
True Buddha Guru.
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The Holy Revered One further instructed the assembly, saying If good men or women, on the
eighteenth day of the fifth month of each lunar year, make ablution, abstain from flesh, and wear new
and clean clothes, or on the eighteenth day of each lunar month, or on their own birthdays, call upon
the Two Buddhas and Eight Bodhisattvas before the shrine, and reverently recite this Sutra of
Authentic Dharma that Removes Hindrances and Bestows Good Fortune, then their supplications
will be answered. Moreover, if incense, flower, lamp, tea and fruit are offered, along with sincere
prayer, then all wishes will be granted.
The Holy Revered One told the assembly, People of this saha world, be they high officials,
nobility, renunciates, householders, yogis, or common folk, who, upon learning of this sutra, uphold,
read and recite it, shall prosper above all others, have greater lifespan, obtain either a son or daughter
as sought, and be blessed with measureless fortune. This is indeed a great fortune-bestowing sutra for
obtaining blessings.
One may have deceased ancestors, enemies, close ones or creditors who are unable to obtain
liberation and remain lost in the nether world. However, by upholding, reciting, printing, and
propagating this sutra, the deceased will ascend to heaven, enemies will be turned away, and those
living will be blessed. If there be man or woman seized by negative forces or afflicted by spirits, or
confused and haunted by nightmares, then, by upholding, printing, and propagating this sutra, all
negative influences shall be banished, thereby restoring peace and ease.
If one suffers the physical retribution of illness and calamity, whether due to non-virtuous body
karma from previous lives or to the afflictions of spirits, then, by holding, reciting, printing and
propagating this sutra, ill omens will immediately disappear and the cause of illness will quickly be
removed. If one suffers from misfortune, legal entanglement or imprisonment, then, upon holding,
reciting, printing and propagating this sutra, all such obstacles will dissolve immediately, and
calamity will be vanquished and turned into auspiciousness.
Should nations enter into war, then whoever holds this sutra and creates an image of
Padmakumara, setting up offerings before it, immediately receives extra prowess wherein no battle
can be lost. Those who recite, print, or propagate this sutra will receive every good fortune, just as
they desire. All hindrances will be removed, and the sufferings of the cycle of birth and death will be
extinguished.
Then, in the Western True Buddha Assembly at the Maha Twin Lotus Ponds, White
Mahapadmakumara proclaimed this mantra:
"Om, Guru, Lian-sheng Siddhi, Hum."
When the Holy Revered One completed this discourse, Indra and the whole assembly, including
devas, nagas, and the rest of the eight classes of supernatural beings, and the Fourfold Sangha all
paid reverence. They brought forth faith and upheld the teaching.
Thus ends the Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune.
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5. Dharma Activities
I. Conduct Group Cultivations
1) Vajrasattva Practice (of the Four Preliminary Practices)
Start by praying for the root lineage blessing: First empty the mind. Next, visualize the Root Lineage
Guru appearing above your crown and radiating light on everyone present. Chant the Root Lineage
Guru Heart Mantra 7 times. Pray to the Root Lineage Guru to empower you so that the practice will
be auspicious. Visualize your parents, children, relatives, friends, and enemies join you in this
practice.
Wake Up Call: Clap twice, then cross hands and snap thumbs and middle fingers.
1. Recite the Purification Mantras and Earth God Mantra
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emitting a white beam of light from his brow point to your brow point.
Touch the throat with the mudra and visualize the Root Lineage Guru
emitting a red beam of light from his throat to your throat. Touch the
heart with the the mudra and visualize the Root Lineage Guru
emitting a blue beam of light from his heart
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to your heart. Touch the brow point again and then release the mudra.
Visualize yourself prostrating fully on the floor to pay homage to the
Root Lineage Guru and Buddhas in all times and directions.)
Lotus Mudra
Vajra Mudra
Equqnimity Mudra
(For a detailed description of visualization of Tender the Great Homage, refer to page 24 of A
Complete and Detailed Exposition on the True Buddha Tantric Dharma.)
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Mandala Offering
Offering Mudra: Interlace fingers (with hands back to back) so that
palms and fingers face upwards. Hook the index finger of the left hand
over the middle finger of the right. Hook the index finger of the right
hand over the middle finger of the left. Press the thumb of the left hand
over the little finger of the right. Press the thumb of the right hand over
the little finger of the left. Manipulate the ring fingers
so that they stand vertically, back to back. Place the Offering Mudra in front of the chest. After
visualization, bring the mudra to touch upon the brow point before release.
Visualization: Visualize the offerings at the altar multiply to first form a row, then multiply again
to form a field, and multiply once more to fill all space. Dedicate this space-filling offering to the
Root Lineage Guru, past lineage gurus, Eight Personal Deities of the True Buddha School, all
Buddhas in all times and directions, all Bodhisattvas and Mahasattvas, and all dharma protectors.
(For a detailed description of visualization of Mandala Offering, refer to page 35 of A
Complete and Detailed Exposition on the True Buddha Tantric Dharma.)
Recite the Offering Verse:
Mount Meru together with the Four Continents, sun and moon,
Transforms into precious treasures to offer to the Buddhas.
May the immeasurable merit arise from these treasures
Quickly remove negative karma to realize Buddhahood.
xu mi si zhou bing ri yue,
hua zhu zhen bao gong yang fo.
zhong zhong zhen qi zhu gong de,
xiao ye su su zheng pu ti.
Recite the Offering Mantra:
Om, sa-er-wa, da-ta-ga-da, ee-da-mooh, gu-ru la-na, man-cha-la, kan, nee-lee- yeh, dahyah-mee.
4. Fourfold Refuge
Visualization: Visualize the Root Lineage Guru, all past lineage gurus, all Buddhas, Dharma,
and Sanghas merge into a great white light that empowers one.
Recite the Fourfold Refuge Mantra:
Namo Guru bei, Namo Buddha ye, Namo Dharma ye, Namo Sangha ye. (3 times)
(For a detailed description of the Fourfold Refuge visualization and lineage empowerment, refer
to page 46 of A Complete and Detailed Exposition on the True Buddha Tantric Dharma.)
6. Armor Protection
Form the Vajra Mudra before the forehead.
Recite the mantra:
Om, Bo Ru Lan Ze Lee. (7 times)
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After the recitation, bring the mudra to touch the mid-brow point, then the heart, the left shoulder,
the right shoulder, then back to the forehead. At the moment of releasing the mudra, visualize the
dharma protector at ones shrine transform into four tutelaries that each guards the practitioner
in each of four directions: front, rear, left and right.
7. Recite the High King Avalokitesvara Sutra
Namo Avalokitesvara Bodhisattva,
na mo guan shi yin pu sa,
Namo Buddhaya,
na mo fo,
Namo Dharmaya,
na mo fa,
Namo Sanghaya,
na mo seng,
An affinity with the Pure Lands opens the Dharma Doors.
fo guo you yuan, fo fa xiang yin,
By engaging permanence, bliss, identity, and purity, one is blessed with the Dharma.
chang ler wo jing, you yuan fo fa.
Namo Maha Prajna Paramita, a great spiritual mantra.
na mo mo her bo re bo luo mi shi da shen zhou.
Namo Maha Prajna Paramita, a great wisdom mantra.
na mo mo her bo re bo luo mi shi da ming zhou.
Namo Maha Prajna Paramita, a supreme mantra.
na mo mo her bo re bo luo mi shi wu shang zhou.
Namo Maha Prajna Paramita, an unequaled mantra.
na mo mo her bo re bo luo mi shi wu deng deng zhou.
Namo the Pure Light Secret Buddha,
na mo jing guang mi mi fo,
the Dharma Treasury Buddha,
fa zang fo,
the Tranquil King Buddha with Lions Roar and Divine Speed,
shi zi hou shen zu yo wang fo,
the Sumeru Light King Buddha announced by Buddha,
fo gao xu mi deng wang fo,
the Dharma Protector Buddha,
fa hu fo,
the Vajra Treasury Roaming Lion Buddha,
jin gang zang shi zi yu xi fo,
the Precious Victory Buddha,
bao sheng fo,
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Shakyamuni Buddha,
shi jia mou ni fo,
Maitreya Buddha,
mi ler fo,
Akshobhya Buddha,
ah chu fo,
Amitabha Buddha.
mi tuo fo.
All beings in the Central Realm,
zhong yang yi qie zhong sheng,
and those in the Pure Lands,
zai fo shi jie zhong zher,
while moving upon the Earth and through the Heavens,
xing zhu yu di shang, ji zai xu kuong zhong,
shower limitless compassion upon all beings,
ci yo yu yi qie zhong sheng,
affording them equanimity and peace,
ge ling an wun xiu xi,
that they might cultivate day and night.
zhou ye xiu chi.
By constantly invoking this sutra,
xin chang qiu suong ci jing,
one is liberated from the sufferings of birth and death,
neng mie sheng si ku,
and freed from all the many kinds of suffering.
xiao chu zhu du hai.
Namo the great wisdom Avalokitesvara,
na mo da ming guan shi yin,
the observant Avalokitesvara,
guan ming guan shi yin,
the noble Avalokitesvara,
gao ming guan shi yin,
the expansively-minded Avalokitesvara,
kai ming guan shi yin,
the Medicine King Bodhisattva,
yao wang pu sa,
the Supreme Medicine Bodhisattva,
yao shang pu sa,
Manjusri Bodhisattva,
wun shu shi li pu sa,
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Samantabhadra Bodhisattva,
pu xien pu sa,
Akasagarbha Bodhisattva,
xu kuong zang pu sa,
Ksitigarbha Bodhisattva,
di zang wang pu sa,
the billions of Clear Cool Treasure Mountain Bodhisattvas,
qing liang bao shan yi wan pu sa,
the Universal Light Venerable King Tathagata Bodhisattva.
pu guang wang ru lai hua sheng pu sa.
Chanting this sutra continually,
nian nian song ci jing,
the Seven World-Honored Buddhas recite this mantra:
qi fo shi zun, ji shuo zhou yue:
Lee-poh-lee-poh-deh, kyo-ho-kyo-ho-deh, toh-loh-nee-deh, nee-ah-la-deh,
pee-lee-nee-deh, mo-ho-kya-deh, jen-len-chen-deh, so-ha. (7 times)
8. Recite the Rebirth Mantra
Na-mo a-mi-doh-poh-ye, doh-ta-ga-doh-ye, doh-deh-ye-ta, a-mi-lee-doh-poh-pee, a-mi-lee-doh
seh-dan-poh-pee, a-mi-lee-doh pek-ga-lan-deh, a-mi-lee-doh pek-ga-lan-doh, ga-mee-nee,
ka-ka-nah, zhi-doh-ka-lee, so-ha. (7 times)
9. Recite the Four Immeasurable Vows
May all beings have happiness and the causes of happiness; this is immeasurable
loving-kindness.
May all beings be liberated from suffering and the causes of suffering; this is immeasurable
compassion.
May all beings be free of suffering and always stay happy; this is immeasurable joy.
May all beings be free of grasping and aversion and practice equanimity; this is immeasurable
relinquishment.
yuan yi qie zhong sheng ju zu le ji le yin, shi ci wu liang.
yuan yi qie zhong sheng tuo li ku ji ku yin, shi bei wu liang.
yuan yi qie zhong sheng yong zhu wu ku an le, shi xi wu liang.
yuan yi qie zhong sheng qi ai zeng zhu ping deng, shi she wu liang.
Recite the Bodhicitta Verse:
Student Lian-hua ________ shall take refuge in the Root Lineage Guru and Triple Jewels until
reaching enlightenment. I will never backslide on the path. May all my virtues be dedicated to the
benevolence of all beings.
Recite the Bodhicitta Mantra:
Om, bo-dee-zhi-da, be-dza, sa-ma-ya, ah-hum. (3 times)
Recite the Repentance Verse:
All my transgressions committed since time immemorial
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la-dza-sah-mo-kyah-doh-heh, so-ha.
(Medicine Buddha Heart Mantra)
16. Recite the Buddhas Name
Namo the 36 trillion 119 thousand and 500 Amitabha Buddhas. (3 times)
Na-mo san-shi-liu-wan-yi yi-shi-yi-wan jiu-qian-wu-bai tong-ming-tong-hao ah-mi-tuo-fo.
17. Dedication
May all who uphold the name of Amitabha Buddha
Be born together in the Pure Land of His Western Paradise.
Recompense the Fourfold Generosity from above,
And aiding those who suffer in the Three Paths below.
Upon seeing the Buddha,
May I be liberated from the cycle of birth and death,
And may I develop the qualities of Buddhahood,
And thus free all who suffer.
I, ________ (your name), dedicate the merits of this practice to the Root Lineage Guru. May the
Root Lineage Guru always be healthy, remains in samsara, never enters nirvana, and forever
turning the dharma wheel. May everyone be healthy, free of hindrances, persistent in cultivation,
and may all circumstances become auspicious.
May all supplications be completely fulfilled.
May all karmic hindrances be removed. Wun!
(For a detailed description of Dedication, refer to page 165 of A Complete and Detailed
Exposition on the True Buddha Tantric Dharma.)
18. Recite the Hundred Syllable Mantra
Om, be-dza, sah-do sa-ma-ya, ma-nu bah-la-ya, be-dza sah-do deh-nu-pah-deh-cha, zhe-jo
mi-bah-wa, soo-do ka-yu mi-bah-wa, soo-poo ka-yu mi-bah-wa, an-nu-la-do mi-bah-wa,
sa-er-wa, sid-di, mi-bu-la-ya-cha, sa-er-wa, ka-er-ma, soo-cha-mi, ji-ta-moo, see-li-yam, gu-ru
hum, ha-ha-ha-ha-hoh, bah-ga-wan, sa-er-wa, da-ta-ga-ta, be-dza, ma-mee mun-cha,
be-dzi-ba-wa, ma-ha sa-ma-ya, sah-do-ah, hum, pei. (3 times)
19. Tender the Great Homage with Visualization (same as step 3)
20. Recite the Completion Mantra
Om, Bu Lin. (3 times)
Om Mani Padme Hum.
Dismissal: Clap twice, then cross hands and snap thumbs and middle fingers.
End of Practice: May all endeavors be auspicious.
xiu-fa yuan-man, ru-yi ji-xiang.
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Guru Heart Mantra 7 times. Pray to the Root Lineage Guru to empower you so that the practice will
be auspicious. Visualize your parents, children, relatives, friends, and enemies join you in this
practice.
Wake Up Call: Clap twice, then cross hands and snap thumbs and middle fingers.
1. Recite the Purification Mantras and Earth God Mantra
2. Recite the Invocation Mantra
Om Ah Hum, So-Ha. (3 times)
We sincerely invoke:
Namo Root Lineage Guru Living Buddha Lian-sheng,
Namo White Mahapadmakumara,
Namo Lotus Light Self-Mastery Buddha,
Namo the lineage gurus of True Buddha School,
(In the place of this note, each local chapter may invoke the Buddhas, Bodhisattvas and dharma
protectors enshrined at its altar accordingly. When practicing at home, one may invoke the deities
present at ones shrine.)
Namo all Buddhas of the Ten Directions and Three Periods,
all Bodhisattvas and Mahasattvas,
Namo Maha Prajna Paramita.
3. Tender the Great Homage with Visualization
4. Mandala Offering
5.
6.
7.
8.
Fourfold Refuge
Armor Protection
Recite the High King Avalokitesvara Sutra
Recite the Rebirth Mantra (7 times)
(One may also chant the True Buddha Sutra.)
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(3) From the brow point of the Root Lineage Guru, a beam of white light shines onto ones brow
point. From the throat of the Root Lineage Guru, a beam of red light shines onto ones throat.
From the heart of the Root Lineage Guru, a beam of blue light shines onto ones heart. The
three lights of white, red, and blue merge completely into ones body and mind.
10. Recite the Root Lineage Guru (Padmakumara) Heart Mantra
Visualization: Hold mala beads in front of the chest and move each bead with the thumb during
chanting. Visualize the left hand transform into a vajra bell and the right hand into a vajra scepter.
The mother bead or emblem transforms into the Many-Jewels Buddhas Stupa and the four
divider beads transform into the Four Heavenly Tutelaries. The tassel transforms into a lotus
hand while the string threading through the beads transforms into a circle of inherent white light
of Vajrasattva. During mantra chanting, when a bead is moved, visualize the Root Lineage Guru
appear inside the bead and come to the forefront.
Padmakumara Long Mantra:
Om ah hum, gu-ru-bei, ah-ha-sa-sa-ma-ha, lian-sheng sid-dhi, hum. (108 times)
Or chant Padmakumara Short Mantra:
Om, gu-ru, lian-sheng sid-dhi, hum. (108 times)
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Breathe in through left nostril and out at the right (as in 2).
Breathe in through right nostril and out at the left (as in 1).
Breathe in and out through both nostrils (as in 3).
Breathe in and out through both nostrils (as in 3).
(8) Breathe in through right nostril and out at the left (as in 1).
(9) Breathe in through left nostril and out at the right (as in 2).
Entering of the Deity into Oneself (Ru-wo Guan):
(1) Visualize the Deity (in this practice, Root Lineage Guru or Padmakumara) sitting atop ones
crown opening.
(2) Inside ones body, the lotus located at the central channel at the heart chakra opens up to
reveal a moon disc. On the moon disc is the Deitys seed syllable radiating light.
(3) Visualize the Deity at ones crown transform into a light pearl the size of a grain of rice.
This light pearl enters through the crown opening to descend down ones central channel.
Upon reaching the heart chakra, the light pearl rests atop the lotus at ones heart chakra.
(4) The Deity on the heart chakra lotus gradually enlarges until becoming exactly the same size
as one. Visualize one becoming the Deity. There is no separation between one and the Deity.
Release of Oneself into the Cosmic Consciousness (Wo-ru Guan):
Visualize oneself as the deity, ascending the central channel and entering into the Void and
merging into the cosmic ocean of great light. Release the self completely by entering and
merging with the Void, the cosmic consciousness, and the ocean of light.
The cosmic consciousness is ones own consciousness. Both the shrine and the universe are
radiating great light. If one is not able to release the self, immediately visualize oneself as the
Deity again. After achieving a clear visualization, release the self and enter the Void again. This
process is known as alternating cessation with visualization/observation or dual deployment
of cessation and visualization/observation.
Breath Counting Method:
Mentally count ones own inhalation and exhalation until arriving at the stillness condition of
no-thought. Then, release oneself into the cosmos.
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(For a detailed description of the Three Lights Empowerment, Chanting of Heart Mantras, Nine
Cycle Breathing, Entering into Samadhi, and Breath Counting, refer to pp. 78-130 of A Complete
and Detailed Exposition on the True Buddha Tantric Dharma.)
12. Emerging from Samadhi
The procedure for emerging from Samadhi is a reversal of Entering of the Deity into Oneself
and Release of Oneself into the Cosmic Consciousness as described in step 11. Visualize
oneself emerge from the Void to return to ones body. The Deity then contracts to rest on the heart
chakra lotus and transforms into a light pearl. The light pearl ascends the central channel to exit
through the crown opening and transforms back into the Deity. One emerges from Samadhi.
13. Recite the Principal Heart Mantras
14. Recite the Buddhas Name (3 times)
15. Dedication
With reverence I practice the yoga of Holy Root Lineage Guru Lian-sheng,
The True Buddha School helps all beings.
The Padmakumara Mantra delivers one to the Maha Twin Lotus Ponds,
Where the Eighteen Lotuses have manifested.
Such a supreme and rare secret transmission,
I now practice and make a universal offering.
By engendering a deep and sincere vow,
May I soon ascend to this Buddha Land.
Also:
May the Holy Root Lineage Guru bless
And empower me to attain a lotus-birth.
May I attain perfection and self-mastery,
Liberating oneself and others to the Buddha Land.
May all who uphold the name of Amitabha Buddha
Be born together in the Pure Land of His Western Paradise.
Recompense the Fourfold Generosity from above,
And aiding those who suffer in the Three Paths below.
Upon seeing the Buddha,
May I be liberated from the cycle of birth and death,
And may I develop the qualities of Buddhahood,
And thus free all who suffer.
I, ________ (your name), dedicate the merits of this practice to the Root Lineage Guru. May the
Root Lineage Guru always be healthy, remain in samsara, never enter nirvana, and forever turn
the dharma wheel. May everyone be healthy, free of hindrances, strong in cultivation, and may
all circumstances become auspicious.
May all supplications be completely fulfilled.
May all hindrances be removed. Wun!
(For a detailed description of Dedication, refer to page 165 of A Complete and Detailed
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(1) Above an expanse of ocean is a stretch of clear sunny sky. A moon disc rises from the ocean
into the sky. Inside the moon disc is the red Sanskrit seed syllable seh, emitting great red
light.
(2) The seed syllable inside the moon disc revolves and transforms into Amitabha. Amitabha
holds a nectar-filled bowl with his Meditation Mudra and looks compassionately at all beings.
(3) Visualize the nectar from the bowl held by Amitabha transform into a
stream of white light which rises up in an arc and comes down to enter
ones body through the crown chakra. As a result, ones entire body
becomes crystal clear and purified of all karmic hindrances. (Or, the
lotus in Amitabhas hand emits white light on oneself.)
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Mandala Offering
Fourfold Refuge
Armor Protection
Recite the High King Avalokitesvara Sutra
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Lotus Mudra: First form the prayer gesture. At the level of the
chest, join the palms of both hands together with fingers meeting and
pointing up. Now open the palms so that the hands meet only in three
ways: at the very base of the palms, entire thumb to entire thumb, and
entire little finger to entire little finger. Spread the other fingers out
straight but as widely as possible, so that the gesture represents an
eight-petalled flower.
Visualization: First empty the mind.
Chant the Emptiness Mantra:
Om, si-ba-wa, su-da, sa-er-wa, da-er-ma, si-ba-wa, su-do-hang. (3 times)
(1) Above an expanse of ocean is a stretch of clear sunny sky. A moon
disc rises from the ocean into the sky. Inside the moon disc is the
white Sanskrit seed syllable seh, emitting great white light.
(2) The seed syllable inside the moon disc revolves and transforms
into Avalokitesvara Bodhisattva (same image as the one enshrined
at ones personal shrine). Avalokitesvaras body is a brilliant white and is adorned with the
ornaments of a bodhisattva. Sitting on a many petalled lotus, and expressing dignity and
compassion, Avalokitesvara radiates boundless pure white light. One may visualize the Six
Syllables (Om Ma Ni Pad Me Hum) revolving around Avalokitesvara and sending forth
brilliant white light in all directions.
(3) Visualize the hand implements of Avalokitesvara Bodhisattva, such as bright pearl, scripture,
lotus, or nectar inside a vase transform into a brilliant white light which arcs over and down,
descending ones crown and filling the body with a mass of purifying light.
11. Recite the Avalokitesvara Bodhisattva Heart Mantra
Visualization: Hold mala beads in front of the chest and move each bead with the thumb during
chanting. Visualize the left hand transform into a vajra bell and the right hand into a vajra scepter.
The mother bead or emblem transforms into the Many-Jewels Buddhas Stupa and the four
divider beads transform into the Four Heavenly Tutelaries. The tassel transforms into a lotus
hand while the string threading through the beads transforms into a circle of inherent white light
of Vajrasattva. During mantra chanting, when a bead is moved, visualize Avalokitesvara
Bodhisattva appear inside the bead and come to the forefront.
Mantra: Om, mani padme hum. (108 times)
12. Entering Samadhi
(Nine Cycle Breathing, Entering of the Deity into Oneself, Release of Oneself into the Cosmic
Consciousness, Breath Counting)
13. Emerging from Samadhi
Praise Verse:
An emanation of the Correct Dharma Enlightened Tathagata,
The Great Compassionate Self-mastery Avalokitesvara Bodhisattva
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6.
7.
8.
9.
Armor Protection
Recite the High King Avalokitesvara Sutra
Recite the Rebirth Mantra (7 times)
Recite the Root Lineage Guru Heart Mantra (108 times)
Sanskrit ha syllable
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hand while the string threading through the beads transforms into a circle of inherent white light
of Vajrasattva. During mantra chanting, when a bead is moved, visualize Ksitigarbha appear
inside the bead and come to the forefront.
Ksitigarbha Bodhisattva Mantra that Removes Fixed Karma:
Om, pun-lah-moh lin-toh-lin, so-ha. (108 times)
Ksitigarbha Bodhisattva Heart Mantra:
Om, ha ha ha, wei sam-mo-yeh, so-ha. (108 times)
(The first mantra is for removal of karmic hindrances, and the second mantra is used in Personal
Deity Practice. For group practice, use the first mantra.)
12. Entering Samadhi
(Nine Cycle Breathing, Entering of the Deity into Oneself, Release of Oneself into the Cosmic
Consciousness, Breath Counting)
13. Emerging from Samadhi
Praise Verse:
Ocean deep are the Original Vows of Ksitigarbha,
Not attaining Buddhahood until the hell realm is empty,
Benefiting humans as well as devas,
Realizing Buddhahood when all beings are liberated.
Di-zang ben-yuan shen-ru-hai,
Di-yu bu-kong bu-cheng-fo;
Li-yi ren-tian da-pu-sa,
Zhong-sheng du-jin zheng pu-ti.
14. Recite the Principal Heart Mantras
15. Recite the Buddhas Name (3 times)
16. Dedication
May Ksitigarbha be my Personal Deity,
May all beings in the nether world be liberated.
May I practice the Bodhisattva Way every day,
Transforming the bright pearl into myriad lights.
May all who uphold the name of Amitabha Buddha
Be born together in the Pure Land of His Western Paradise.
Recompense the Fourfold Generosity from above,
And aiding those who suffer in the Three Paths below.
Upon seeing the Buddha,
May I be liberated from the cycle of birth and death,
And may I develop the qualities of Buddhahood,
And thus free all who suffer.
I, ________ (your name), dedicate the merits of this practice to the Root Lineage Guru. May the
Root Lineage Guru always be healthy, remain in samsara, never enter nirvana, and forever turn
the dharma wheel. May everyone be healthy, free of hindrances, strong in cultivation, and may
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5.
6.
7.
8.
Fourfold Refuge
Armor Protection
Recite the High King Avalokitesvara Sutra
Recite the Rebirth Mantra (7 times)
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Da-fu zhun-ti-zun, ru-yi wu-deng-deng, zheng-ru you mo-ni, wo jin gong-jing li.
14. Recite the Principal Heart Mantras
15. Recite the Buddhas Name (3 times)
16. Dedication
May I attain stability, wisdom, and enlightenment,
May I attain the opening of the third eye.
With the manifestation of the Pure Land of Maha Cundi,
May all beings arrive at the Buddhas Path.
May all who uphold the name of Amitabha Buddha
Be born together in the Pure Land of His Western Paradise.
Recompense the Fourfold Generosity from above,
And aiding those who suffer in the Three Paths below.
Upon seeing the Buddha,
May I be liberated from the cycle of birth and death,
And may I develop the qualities of Buddhahood,
And thus free all who suffer.
I, ________ (your name), dedicate the merits of this practice to the Root Lineage Guru. May the
Root Lineage Guru always be healthy, remain in samsara, never enter nirvana, and forever turn
the dharma wheel. May everyone be healthy, free of hindrances, strong in cultivation, and may
all circumstances become auspicious.
May all supplications be completely fulfilled.
May all hindrances be removed. Wun!
17. Recite the Hundred Syllable Mantra (3 times)
18. Tender the Great Homage with Visualization
19. Recite the Completion Mantra
Om, Bu Lin. (3 times)
Om Mani Padme Hum.
Dismissal: Clap twice, then cross hands and snap thumbs and middle fingers.
End of Practice: May all endeavors be auspicious.
Xiu-fa yuan-man, ru-yi ji-xiang.
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practice.
Wake Up Call: Clap twice, then cross hands and snap thumbs and middle fingers.
1. Recite the Purification Mantras and Earth God Mantra
2. Recite the Invocation Mantra
3.
4.
5.
6.
(1) Visualize the smoke given off by three incense sticks (inserted in a
tray of rice) rise and transform into a moon disc. Inside the moon
disc is the yellow Sanskrit seed syllable jum, emitting great
yellow light.
(2) The seed syllable inside the moon disc revolves and transforms into
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Visualization: Hold mala beads in front of the chest and move each bead with the thumb during
chanting. Visualize the left hand transform into a vajra bell and the right hand into a vajra scepter.
The mother bead or emblem transforms into the Many-Jewels Buddhas Stupa and the four
divider beads transform into the Four Heavenly Tutelaries. The tassel transforms into a lotus
hand while the string threading through the beads transforms into a circle of inherent white light
of Vajrasattva. During mantra chanting, when a bead is moved, visualize Yellow Jambhala appear
inside the bead and come to the forefront.
Mantra: Om, jum-bah-lah, chan-lan chah-nah-yeh, so-ha. (108 times)
12. Entering Samadhi
(Nine Cycle Breathing, Entering of the Deity into Oneself, Release of Oneself into the Cosmic
Consciousness, Breath Counting)
Allow ones mind to flow gently into the auspicious smoke of Yellow Jambhala and rise up to the
empty space of the northern heavenly realm of Jambhala. Rest in a state of bliss and peace.
13. Emerging from Samadhi
Praise Verse:
The prosperous Heavenly King of the North
And great dharma protector of the Buddha Path
Showers us with countless riches and treasures,
Fulfilling all wishes with prosperity abound.
Bei-fang tian-wang xian fu-zu,
Yi-qie cai-bao jiang wu-shu;
Xian-qian yi-qie jie yuan-man,
Shi-wei Fo-meng Hu-fa zhu.
14. Recite the Principal Heart Mantras
15. Recite the Buddhas Name (3 times)
16. Dedication
May I become a dharma protector and rise up to the Northern Heaven,
May I enter the holy realm with praise and offerings,
Attaining great wealth and eternal abundance,
Bestowing dharma treasure to help all beings.
May all who uphold the name of Amitabha Buddha
Be born together in the Pure Land of His Western Paradise.
Recompense the Fourfold Generosity from above,
And aiding those who suffer in the Three Paths below.
Upon seeing the Buddha,
May I be liberated from the cycle of birth and death,
And may I develop the qualities of Buddhahood,
And thus free all who suffer.
I, ________ (your name), dedicate the merits of this practice to the Root Lineage Guru. May the
Root Lineage Guru always be healthy, remain in samsara, never enter nirvana, and forever turn
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the dharma wheel. May everyone be healthy, free of hindrances, strong in cultivation, and may
all circumstances become auspicious.
May all supplications be completely fulfilled.
May all hindrances be removed. Wun!
17. Recite the Hundred Syllable Mantra (3 times)
18. Tender the Great Homage with Visualization
19. Recite the Completion Mantra
Om, Bu Lin. (3 times)
Om Mani Padme Hum.
Dismissal: Clap twice, then cross hands and snap thumbs and middle fingers.
End of Practice: May all endeavors be auspicious.
Xiu-fa yuan-man, ru-yi ji-xiang.
Mandala Offering
Fourfold Refuge
Armor Protection
Recite the High King Avalokitesvara Sutra
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6.
7.
8.
9.
Armor Protection
Recite the High King Avalokitesvara Sutra
Recite the Rebirth Mantra (7 times)
Recite the Root Lineage Guru Heart Mantra (108 times)
10. Visualization
(1) Visualize ones hair gather together and transform into Thousand-armed
Thousand-eyed Avalokitesvara seated on the highest point of the shrine.
(2)
(3)
(4)
(5)
(6)
(7)
(8)
Visualize ones skin transform into the shrines parasol (Sanskrit: chattra).
Visualize ones eyes transform into pearls and diamonds adorning the top
layer of the parasol.
Visualize ones nose transform into precious stones adorning the second
layer of the parasol.
Visualize ones teeth transform into jeweled necklaces hanging on the
third layer of the parasol.
Visualize ones ears transform into a pair of banners, each with Om Ma
Ni Pad Me Hum written in Sanskrit, hanging on the two sides of the parasol.
Visualize the bottom level as the soles of one's feet which transform into
the wind chakra (represented by a blue semi-circle).
Visualize the root chakra transform into the fire chakra (represented by a
red triangle) placed right above the wind chakra.
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(9)
Visualize the navel chakra transform into the water chakra (represented by
a green circle) placed right above the fire chakra.
(10) Visualize the heart chakra transform into the earth chakra (represented by
a yellow rectangle) placed right above the water chakra.
(11) Visualize ones spine transform into Mount Meru (brown color) placed
right above the earth chakra.
(12) Visualize oneself seated on top of Mount Meru with all of ones pores
radiating golden rays of light. Recite the Thousand-armed Thousand-eyes Avalokitesvara
Heart Mantra and enter into Samadhi.
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Visualize a vajra net lowering down from the empty space above and being
held up by four vajrakilayas.
3. Vajra Wall Mudra
Rotate your hands while holding the Vajra Net Mudra with your thumbs
pointing up toward the sky. This is the Vajra Wall Mudra. Visualize four
walls erect between the four vajrakilayas.
4. Vajra Flame Mudra
Use the index finger of the right hand to touch the palm of left hand. The
touch ignites the vajra flame. Visualize the entire vajra net and walls covered
in flames.
The vajrakilaya is the earth boundary protection. The insertion of four
vajrakilayas into earth restrains Mara from entering the protected area. The
vajra net is the sky boundary protection. This invisible net fills the empty
space like a shield, similar to a wall. The vajra walls are the surrounding
boundary protection. The invisible walls seal off ones residence or shrine
completely so undesirable spirits cannot enter. The vajra flame further
reinforces the protection boundary. This vajra flame covers all over the vajra
walls and net.
This practice contains mudras, visualizations and mantra. The mantra is
the Amrtakundalin Mantra, Om, ah-mi-da, hum ban. This is also the
Amrtakundalin Boundary Protection Mantra. One must first receive the
Fourfold Boundary Protection Practice Empowerment before performing
this practice.
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6.
7.
8.
9.
Armor Protection
Recite the High King Avalokitesvara Sutra
Recite the Rebirth Mantra (7 times)
Recite the Four Immeasurable Vows:
May all beings have happiness and the causes of happiness; this is immeasurable
loving-kindness.
May all beings be liberated from suffering and the causes of suffering; this is immeasurable
compassion.
May all beings be free of suffering and always stay happy; this is immeasurable joy.
May all beings be free of grasping and aversion and practice equanimity; this is immeasurable
relinquishment.
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), Yang (
), Kang (
). (3 times)
Visualize oneself transform into the personal deity and radiate great lights of Lang, Yang,
Kang from ones heart. Visualize the negative karma being burned by a raging fire, blown
away by a great wind, washed away by flood waters, and purifying you of all defilements,
transforming karma into a pure sublime ocean of nectar.
9. Visualization of Om, Ah, Hum
After transforming into the personal deity, visualize the three vajra syllables of Om, Ah, Hum
radiating great lights 3 times throughout the universe. The light of Om blesses the offerings to fill
the vast empty space (multiply). The light of Ah blesses the offerings to purify them (purify). The
light of Hum blesses the boundless offerings to transform into the ocean of nectar (transform).
10. Praise Verse
Hum, Hum, Hum!
The self-nature of the Buddhas three bodies and his pure land;
The Root Lineage Guru, personal deity and dakinis;
All protectors of vows, termas and Dharma;
I sincerely request your presence and beseech you to accept this sacred feast offering.
Grand Master Living Buddha Lian-sheng,
The emanation body of Padmakumara;
The majestic shrine of the Five Buddhas of the Five Directions;
The joyful Eight Bodhisattvas;
Are all surrounded by oceans of dharma protectors and dakinis.
Jewel-adorned musical instruments play harmonious sounds,
Beautiful songs and dances float gracefully
All over the empty space and earth,
Beseech you to bless this sublime sacred feast offering.
Yoga cultivators with earnest hearts,
Make sublime feast offering as vast as the clouds,
Joy and happiness gather within innate luminous merit.
I sincerely repent for violating precepts and breaking vows,
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Assistants take the nectar and other offerings, using the Karma Scepter Mudra in accordance to
the proper protocol to make the offerings to all presiding deities and chant: Ah-la-la-huo.
(1) All presiding deities dwell in Samadhi and enjoy this sacred feast offering.
(2) Next, distribute it to yoga cultivators and sentient beings with affinity.
(3) Then, bless the offerings previously reserved and leftovers by chanting the three syllable
mantra Om Ah Hum and offer to the protectors outside.
21. Leftovers Praise
Om Ah Hum (bless the leftovers for the protectors outside)
Make an offering of the leftovers to gods and ghosts,
Who gather here like a massive cloud.
Accept the sublime leftovers of the sacred feast offering,
Remember your pledges to the Buddhas of the past.
Eliminate all violations of precepts and corruptions of proper teachings.
Assist in mundane and transcendental endeavors.
Recite the Leftovers Offering Mantra:
Wu-ji-zha, ba-ling-da, ka-hei-yi, ka-xi, ka-xi.
(Request assistants to take the leftovers to a clean area away from the shrine for the protectors
outside).
22. Concluding Praise
Grand Master Living Buddha Lian-sheng embodies the Triple Jewels,
Fully possessing the Paramita of all Buddhas,
Great bliss, wisdom, and expedient methods.
You are naturally a great Vajradhara,
The original unborn dharma body,
The great joy and perfect bliss body,
The dual application of compassion and wisdom emanation body.
Praise before the three bodied Root Lineage Guru.
23. Recite the Remedy Mantra
Mantra: Om, du-lu, du-lu, zha-ya-mu, ka-hei, so-ha. (7 times)
24. Dedication
May the Holy Root Lineage Guru bless
And empower me to attain a lotus-birth.
May I attain perfection and self-mastery,
Liberating oneself and others to the Buddha Land.
25. Auspiciousness Praise
I pray to follow the hearts affinity and achieve realization
To become the personal deity and attain auspiciousness.
Body, speech, and mind all return to dharma nature.
Vow to achieve great perfection and auspiciousness.
Dismissal: Clap twice, then cross hands and snap thumbs and middle fingers.
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24. Farewell
Take down the deliverance tablet for the deceased. Burn it along with golden paper money while
chanting Namo Amitabha Buddha.
25. Recite the Hundred Syllable Mantra (3 times)
26. Tender the Great Homage with Visualization
27. Recite the Completion Mantra
Om, Bu Lin. (3 times)
Om Mani Padme Hum.
Dismissal: Clap twice, then cross hands and snap thumbs and middle fingers.
End of Recitation: May all endeavors be auspicious.
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6.
7.
8.
9.
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your behalf. These recitations enable you to leave the Three Evil Paths and Eight Sufferings
forever so you can remain purified.
Group recitation by the participants:
Namo Many Jewels Tathagata, Namo Precious Victory Tathagata,
Namo Sublime Emanation Body Tathagata, Namo Vast Encompassing Body Tathagata, Namo
Fearless Tathagata, Namo Amrtaraja Tathagata, Namo Amitabha Tathagata. (3 times)
Solo recitation by the conductor only:
We, disciples of Buddha, through the incredible vows of these seven Tathagatas, rescue sentient
beings from suffering. Recite their names three times to eliminate suffering for thousands of lives
and validate the supreme path. After you are released, you shall not be devoured by evil demons.
Never again be captures by men with nets or traps. Through the great blessing power of the Root
Lineage Guru and Triple Jewels, be reborn to the realm of your choice after nature death. Uphold
precepts and cultivate diligently. Learn and hear Buddha-dharma. Receive the preordination to
become a Bodhisattva. Attain great liberation and validate the supreme bodhi. I further wish
those who sponsor and assist with this release to continue practice and observe bodhicitta. May
they increase their wisdom. Protect and save sentient beings as if these sentient beings are
themselves. May they live in peace and see Amitabha Buddha when they pass away. Validate the
great truth of no-birth of all phenomena, engender numerous emanations in all realms, and
redeem countless sentient beings in the future. We also wish those who hunt and capture these
living creatures to mend their hearts and practice virtuous deeds so they may attain liberation and
validate the ultimate truth with us.
18. Perform the Manjusri Great Ocean Deliverance Mudra and Mantra
Visualize a Tibetan seed syllable hum at your heart chakra radiating white light. Visualize all
Buddhas and Bodhisattvas radiating white light on the living creatures, eliminating their karmic
hindrances so they can be reborn in Pure Land.
Recite the Manjushri Great Ocean Deliverance Mantra:
Om, ah-bei-la-hum, kan-cha-la, so-ha. (21 times)
19. Participants recite the Padmakumara Heart Mantra (108 times, either the short or long
mantra)
Release the living creatures back to their natural habitat while chanting the mantra.
20. Dedication
Homage and offerings to Buddhas are supreme deeds,
Engendering boundless merit.
Dedicate to all sentient beings drifting in samsara,
so as to swiftly reach the pure land of infinite lights.
All Buddhas of the Ten Directions and Three Periods,
All Bodhisattvas and Mahasattvas, Maha Prajna Paramita.
21. Recite the Hundred Syllable Mantra (3 times)
22. Tender the Great Homage with Visualization
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I personally feel that an environment where supportive recitation is performed for the dying is of
great importance. An environment that is too stimulating is really not suitable; a noisy one should
also be avoided.
Supportive recitation should be performed in a clean environment, whether it is in a hospital or in
one's home. It is essential to first have the place cleansed and purified by an acharya, a monk or nun.
It would be ideal if there were statues or images of the Three Sages of the Western Paradise. If they
are not available, their names can be written and erected in a place where the dying can see them. We
can also replace them with the personal deity of the dying person.
The recitation group must be aware of the personal deity of the dying or the pure land in which
the dying aspires to be reborn. If the dying has an affinity with reciting the epithet of Avalokitesvara
Bodhisattva (Guan Yin), then the group should recite this epithet. If the personal deity of the dying is
Padmasambhava, then the group should recite the heart mantra of Padmasambhava. If the dying has
been reciting the epithet of Amitabha Buddha throughout his life, then the group should recite
Amitabha Buddha. There are those whose personal deity is Ksitigarbha Bodhisattva, so the group
should recite Ksitigarbha Bodhisattva. Do not make the mistake of reciting the wrong epithet while
performing supportive recitation for the dying.
Can we play the audio recording of the recitation of the Buddha's name and mantra? The answer
is yes. However, the cause and condition must be consistent: in the case of a person who wishes to be
reborn in the Maha Twin Lotus Ponds, it would be inappropriate to play the audio recitation of a
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wealth deity's mantra. The definitive mantra to be played would be the heart mantra of Padmakumara
or the True Buddha Sutra. However, there is a mantra which is appropriate for all who are dying, and
that is the Rebirth Mantra.
I feel that the playing of the audio tape of recitation and the single-minded supportive recitation
are complementary to each other. When the spirit of the dying is about to leave the physical body or
after it left the physical body, a wise and knowledgeable person may guide the individual by
speaking into his ear to awaken his mind, teach the dharma, advise, caution and console him. The
most important messages to relate to the dying individual would be, "Remain mentally focused; do
not attach to the ego; perceive all phenomena as illusory; recite the Buddha's name; chant his mantra;
merge into the Brilliant Clear Light; let go of all anxieties, likes and dislikes, wealth, lust, fame, etc."
The wise person must guide the dying to walk the path of light upon rebirth. Remember this well!
Never suggest to the dying that he or she should seek rebirth and reunion in this temporal world. The
best time to perform supportive recitation should be before or after the dying person's last breath.
The longer the recitation the better. The group may also recite in front of the tablet or photo of the
deceased.
When the recitation group is reciting, the bereaved family and kin should not simply linger around
to watch, but should actually joint their palms together and recite as well. Some advocate reciting
"Namo Amitabha Buddha," and some advocate "Amitabha Buddha." I feel that both will work.
Due to the long duration of supportive recitation, sometimes lasting from ten to twenty hours, it
is appropriate to take shifts. Everyone takes turns to recite the Buddha's name and mantra, keeping
the intonation serene, graceful and composed. The important thing is to make the dying feel at ease.
We know that the body and mind of the deceased are subject to much suffering. To help the dying
feel more relaxed and calm in body and mind, it is advisable that the family refrains from crying,
stirring up noise, arguing, shouting, and disturbing the dying person's peace of mind. We should let
the ear consciousness of the dying hear only the epithet of the Tathagata, and allow him to recite
along in his mind or chant verbally, or respond through his spiritual consciousness. This would be the
most natural way to pass away.
The recitation group would need to prepare the following:
1.
2.
3.
4.
5.
6.
7.
8.
There is one more thing which is very important. Most people who are dying still carry some
burdens in this world which they are unwilling to let go of. Therefore, while the dying is still fully
conscious and can express himself or herself in words, the family members must find out what still
burdens the dying . Family members must promise to the dying that the worldly matters shall be
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(2) Perform the Three Stage Visualization and visualize oneself transforming into ones personal
deity or the Root Lineage Guru.
(3) Draw the Consecration Mirror Talisman on the new mirror.
1. Boundary Protection (using vajra scepter and vajra bell)
2. Recite the Purification Mantras and Earth God Mantra
3. Recite the Invocation Mantra
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4. Consecration
(1) Hold up the consecration cloth with both hands. Visualize cleaning the statues while moving
the consecration cloth as if you are wiping off dust from the statues. This symbolizes the
purification of the statues and not allowing them to be defiled by earthly dust. Upon chanting
each Purification Mantra, fold the cloth once.
(2) Dip the tip of the consecration brush pen in the red ink. Remotely dot the eyes of the statues.
At this time, hold the brush pen in your right hand and consecration mirror in your left hand
facing toward the statues. Visualize the brush pen radiating white light at its tip.
(3) Visualize this light from the brush pen and the light from the mirror shine on the statues and
continue to chant the Purification Mantras. That is, the mirror, brush pen, and mantras are
merged as one.
5. Recite the Consecration Mantra (3 times)
The divine light of heaven, the divine light of earth, the divine light of the sun and moon. The
illuminating eye-light consecration mantra. Illuminate the light of the statues eyes so they can
discern the world. Illuminate the light of the statues mouths so they can disseminate oral
teachings to redeem sentient beings. Illuminate the light of statues ears so they can hear the
outcries of the suffering and hence provide assistance. Illuminate the light of the statues hearts
so they can be compassionate toward sentient beings. Illuminate the light of the statues hands so
they can give support by forming mudras. Illuminate the light of the statues feet so they can
swiftly travel thousands of miles. Illuminate the light of the statues bodies so they can radiate
limitless lights. Om Ah Hum Seh.
Taiwanese Pronunciation of the Consecration Mantra (3 times):
Ten ji shin gong, dey ji shin gong, git wat shin gong, kai gong kai gong jiu, kai gan gong guan shi
seh gai, kai cow gong kai cow dou jiong, kai ni gong moon shia giu kou, kai xim gong ju bi jiong
xin, kai chew gong huat yin hu xi, kai joe gong hui hien man li, kai gim shin, ho ho hong gong.
Om Ah Hum Seh.
6. Visualization and Mantra
Visualize the Buddhas and Bodhisattvas of the dharma realm and the statues on the altar merging
into one.
Recite the Thousand-armed Thousand-eyed Avalokitesvara Heart Mantra:
Namo, sam-man-do, moo-toh-nam, wah-dzi-la, da-mo-seh.
7. Incense Offering
8. Tender the Great Homage with Visualization
9. Mandala Offering
10. Fourfold Refuge
11. Sutra Recitation and Praise
12. Dedication
Opening the eyes of the statues,
Upon whom the cultivators rely,
Upon whom the supreme hearts reside.
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2) Groundbreaking Ceremony
Choose a Ding day and an auspicious time from the Chinese Lunar Calendar.
Prepare the following items: Mix salt and rice (half and half) in a bowl, a
Groundbreaking Talisman (refer to Living Buddha Lian-shengs Book 42: The
Divine Talismans I), and a new shovel (with a red cloth tied to the handle).
Prepare the following offerings: Three cups of alcohol, tea or water; meat dishes;
five incense sticks; set up the shrine (prepare paper to put under the shrine).
1. Incense Offering
2. Pray for the Root Lineage Blessing
The dharma missionary must clearly visualize the Root Lineage Guru
appearing above his or her crown and radiating light on everyone present.
Chant the Root Lineage Guru Heart Mantra (7 times or more).
3. Wake Up Call
The dharma missionary performs the Three Stage Visualization
and transforms into his or her personal deity or the Root Lineage Guru.
4. Recite the Purification Mantras and Earth God Mantra
Lightly stamp the ground with the left foot after reciting the Earth
God Mantra 3 times.
5. Recite the Invocation Mantra
Om Ah Hum, So-Ha. (3 times)
We sincerely invoke:
Namo Root Lineage Guru Living Buddha Lian-sheng, Namo White Mahapadmakumara,
Namo the Five Buddhas of the Five Directions, Namo Shakyamuni Buddha,
Namo Medicine Buddha, Namo Limitless Celestially Venerated Golden Mother of the Jade Pond,
Namo Maitreya Bodhisattva, Namo Vajrasattva Bodhisattva,
Namo Padmasambhava, Namo Great Compassionate Avalokitesvara Bodhisattva,
Namo Great Vow Ksitigarbha Bodhisattva, Namo Manjushri Bodhisattva,
Namo Maha Cundi Bodhisattva, Namo White Tara, Namo Green Tara,
Namo Sitatapatra Bodhisattva, Namo Great Powerful Ucchusma,
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(Excerpt from Living Buddha Lian-shengs Book 114: Ritual Practices of Vajrayana -- The Procedure of
Making the Great Compassion Dharani Water)
True Buddha Schools procedure for making the Great Compassion Dharani Water:
1. Make Offering
2. Pay Homage
3. Purification and Invocation
4. Mudra: Form the Great Compassionate Avalokitesvara Bodhisattva Root Mudra. Put your palms
together and form the Vajra Mudra. Bend the back of your hands slightly so that your palms dont
meet in the center. Open up the little fingers, middle fingers and the thumbs so they no longer
touch each other.
5. Visualization: Visualize Thousand-armed Thousand-eyed Avalokitesvara Bodhisattva appearing
in the empty space and radiating great light. The light arcs into the container (a clean vase, bowl
or cup) that holds the water. That is, the light enters into the water.
6. Recite the Great Compassion Dharani (7, 21, or 49 times)
If there is time, recite the dharani.
If its urgent, one may recite the heart mantra: Om, Wah-Dzi-La, Da-Mo, Seh.
7. End of Procedure: May all endeavors be auspicious.
Note: Some practitioners believe that after reciting the mantra, one should form the Vajra Finger
Mudra or Sword Mudra and write the Avalokitesvaras Sanskrit seed syllable seh" on the dharani
water three times. I feel this can be left to the practitioners discretion.
The most important pith instruction of drawing talismans is If the heart is earnest, then the talismans
will be imbued with spiritual power. In addition, there are important procedures for drawing
talismans that must be strictly followed. I will go over the key aspects in this short article.
1. Purify the Instruments
The four main instruments for drawing talismans are paper, brush pen, ink stone, and ink.
You must know how to purify them. There are basically three methods: First, burn a stack of
golden paper money (joss paper) and quickly pass the paper, brush pen, ink stone, and ink over
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the flame or you can hold them while moving the flame underneath these items. Once they have
passed over the flame, they are purified.
Second, light an incense stick and place it in the incense burner on the altar. Then, hold the
paper, brush pen, ink stone, and ink over the smoke of the incense. Once they have passed over
the incense smoke, they are purified.
Or third, organize the paper, brush pen, ink stone, and ink. Use the Sword Mudra or Vajra
Finger Mudra to consecrate and bless them. This is the third method to purify the instruments.
2. Purify Oneself
When drawing talismans, the practitioners body and mind must be pure. In other words, one
should purify oneself by observing a vegetarian diet and making ablution before entering the
shrine.
After entering the shrine, recite the Purification Mantras and Earth God Mantra:
Om, syo-lee syo-lee, ma-ha syo-lee, syo-syo-lee, so-ha. (purify speech)
Om, syo-do-lee, syo-do-lee, syo-mo-lee, syo-mo-lee, so-ha. (purify body)
Om, wa-dzi-la-dam, ho ho hum. (purify mind)
Namo sam-man-do, moo-toh-nam, om, doo-loo doo-loo dei-wei, so-ha. (invoke the Earth
God)
3. Burn the Supplication paper or Prayer paper
This is a very important step and should not be overlooked. One should have written the
supplication and the content must be simple and clear, for example:
The name of the person who needs the talisman, his or her address, age, date of birth and
time, and the specific health problem.
Pray for the talisman to eradicate illness.
Pray for the blessing of Buddha Radiance so the person can recover from illness.
If the problem is resolved, the person will perform (name the vow or commitment here) to
reciprocate the blessing.
This is the basic information required for the supplication. Recite the supplication once
before the shrine and burn it.
For those who do not know how to write the supplication, just state the name of the subject
person who is requesting the talisman, his or her address, date of birth and time, the type of
talisman needed and report it before the Buddhas.
4. Hold Up the Brush Pen and Visualize
The practitioner dips the brush pen in the ink on the ink stone and raises the brush pen over
the brow point. Visualize the personal deity appearing in the empty space and radiating light on
the practitioners brush pen. The color of the light is important and depends on the type of
talisman he or she is requesting:
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Once the light shines on the brush pen, the pen also radiates light. Immediately begin drawing
the talisman and finish it without pausing.
5. Pray to the Personal Deity to Radiate Light on the Talisman
Whether or not the talisman is effective depends solely on this step. After the talisman is
completed, the practitioner can visualize the personal deity radiating light on the talismanthe
light of purification, enrichment, enthrallment or subjugation, depending on the type of talisman
requested. After the personal deity has radiated light on the talisman, visualize the talisman also
giving off the same color of light.
If the personal deity radiates light on the talisman, then it is definitely deemed effective,
otherwise, it is definitely not effective. Only when the personal deity radiates light on the
talisman will it be imbued with spiritual power.
6. Use Self-generated Power to Radiate Light on the Talisman
After finishing drawing the talisman, the practitioner puffs a breath of air on the top of the
brush pen, and dots it on the top and bottom of the talisman. This symbolizes that the talisman
has been imbued with the practitioners energy.
Then, use either the Sword Mudra or Vajra Finger Mudra to radiate light:
i.
ii.
Sword Mudra Extend the index and middle fingers of the right hand together. Curl
the ring and little finger into the palm and press them down with the thumb.
Vajra Finger Mudra Extend the middle finger of the right hand and curl the index,
ring, and little fingers into the palm and press them down with the thumb.
The practitioner can use either one of these mudras to point at the talisman and
visualizes light coming out of his or her finger or fingers towards it. This visualization utilizes a
focused mind. This is called the talismanic consecration. People with spiritual power can use
these mudras and their spiritual power to radiate light on the talismans.
7.
Make Offering
The practitioner who invokes deities to radiate light on the talisman must provide an offering.
An offering can be made before step 4 or after step 6. Form the Offering Mudra and visualize the
offering multiplying. It is best if the practitioner enters the shrine and begins with chanting the
Purification Mantras, Invocation Mantra, Great Homage, Fourfold Refuge, Mandala Offering,
Armor Protection, and the High King Avalokitesvara Sutra. Then continues with step 3. By doing
so the procedure is more complete.
In general, one must remember If the heart is earnest then the talismans will be rendered
effective with spiritual power.
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mantra continually.
(2) Repeatedly invoke all the deities, form their mudras and chant their heart mantras.
(3) Visualize offering to all the deities present.
(4) Visualize the principal deity and other deities radiating lights on oneself.
(5) Pray for the fulfillment of all wishes.
(6) Visualize oneself, the principal deity and the fire all merge into one, eliminating karmic
hindrances and allowing wishes to be fulfilled.
16. Entering Samadhi
17. Recite the Principal Heart Mantras
18. Recite the Buddhas Name (3 times)
19. Dedication and Prayer
20. Recite the Hundred Syllable Mantra (3 times)
21. Tender the Great Homage with Visualization
22. Recite the Completion Mantra
Om, Bu Lin. (3 times)
Om Mani Padme Hum.
Dismissal: Clap twice, then cross hands and snap thumbs and middle fingers.
End of Ceremony: May all endeavors be auspicious.
Recite the Invocation Mantra (invoke Golden Mother of the Jade Pond and other deities)
Tender the Great Homage with Visualization
Mandala Offering
Fourfold Refuge
6.
7.
8.
9.
Armor Protection
Recite the High King Avalokitesvara Sutra
Recite the Rebirth Mantra (7 times)
Recite the Root Lineage Guru Heart Mantra (108 times)
10. Recite the Golden Mother Sutra of Universal Deliverance, Retrieval of Perfection, and
Liberation through Meditation and Wisdom
11. Mudra and Visualization
Above an expanse of ocean is a stretch of clear sunny sky. A moon disc rises from the ocean into
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the sky. Inside the moon disc is Golden Mother of the Jade Pond. She is wearing a phoenix crown
and a majestic celestial garment. She holds a heavenly duster in her right hand and a ruyi scepter
in her left hand. Visualize Golden Mother radiating great white light to bless the water in the
water tower while chanting Om Ah Hum. The water in the water tower transforms into scented
ocean of nectar. Then, visualize the five dharma flags radiating the five color lights (one color for
each flag) to protect the shrine.
12. Recite the Golden Mother Heart Mantra
Mantra: Om, jin-mu, sid-dhi, hum. (108 times)
13. Entering Samadhi
Visualize ones body submerge in the scented ocean of nectar. The nectar removes all karmic
hindrances and one returns to the innate self-nature. The body is completely transparent and
merges as one with the water. Ones wisdom and merit greatly increase with the cool
nourishment of the nectar.
14. Emerging from Samadhi and Praise
Hum Hum Hum
The innate self-nature of the Buddhas three bodies and his pure land;
The Root Lineage Guru, personal deity, and dakinis;
All protectors of vows, termas, and Dharma;
We beseech you to bless this water offering.
Grand Master Living Buddha Lian-sheng,
The emanation body of Padmakumara;
The majestic shrine of the Five Buddhas of the Five Directions;
The joyful Golden Mother of the Jade Pond;
Are all surrounded by oceans of Bodhisattvas and dakinis.
Jewel-adorned musical instruments play harmonious sounds.
Grand offering of beautiful songs and dances,
Pervade every corner of the vast universe.
Sublime offerings and water are auspicious,
As yoga practitioners cultivate the supreme Dharma.
Boundless joy and happiness surround the water offering,
Eliminating calamities and hindrances while increasing our awareness,
Attaining great perfection of wisdom and merit.
15. Recite the Principal Heart Mantras
16. Recite the Buddhas Name (3 times)
17. Dedication
Such is this bath of scented water imbued with great virtue,
Supreme great compassionate self-nature water,
Empowers us with great wisdom.
Sublime blessing of this compassionate Water Offering,
We pray that we are ferried to our desired auspicious pure land,
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V. Seminars
2) Five Precepts
(Excerpt from Living Buddha Lian-shengs Book 28: Reflections by a Tranquil Spring--From Heavenly
Beings to the Other Shore of Buddhahood.)
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us not to kill fellow sentient beings. Confucius once said, Hearing its cries, one does not have
the heart to consume its meat. Compassion is the basis to attain Enlightenment. Therefore, we
need to have compassion towards all living beings. Do not kill them and avoid generating the
karma of animosity. Let sentient beings live out their natural life so acts of conflict and hatred
can be eliminated. By doing this, an ideal peaceful world may be realized.
2. Refrain from Stealing:
Cultivators must observe righteous behavior and be vigilant in guarding their pure hearts from
being corrupted. If they regard fame and fortune like passing clouds, they will not be seduced by
the material world and commit fraud, embezzlement, theft, robbery nor other wrongful deeds.
They must not take anything that does not belong to them. Hence, taking anything that is not
given, not earned, or not allocated are all considered stealing. Based on my observation, sentient
beings do not abide by this precept, and many of them have lost their hearts of justice.
Newspapers are full of cases of stealing through scheming and force. If everyone observes this
rule of non-stealing, then society will have peace.
3. Refrain from Sexual Misconduct:
Cultivators should practice celibacy to avoid committing the offense of sexual misconduct which
refers to sexual relationships with anyone else beside your legal spouse. Cultivators should
regard sexual pleasure as dangerous as a ferocious tiger and it should be feared and avoided.
Husband and wife should treat each other with respect. We should regard elder women as our
mothers and younger women as our sisters. Therefore, we should not have any deviant sexual
thoughts. One must know that, Bodies of beautiful women are naturally smooth and soft;
With sharp swords by their waists decapitating mundane men; Even though you dont see any
heads roll, their marrow is already covertly wilted and dried.
In the Advice for Longevity (Chinese folk wisdom), it is said that:
Men should ask themselves whether they have properly stored their natural endowed vital
energy. Did they squander it during their youth? Did they guard it after getting married?
Men should not have mistresses, nor should they visit prostitutes or engage in sexual
activities with homosexuals, minors, animals, etc. Regardless of what sexual misconduct
they might have engaged in, their bodies are already depleted of their vital energy. Human
bodies are not made of steel and cannot withstand these types of daily abuses. With added
worries from their life, their bodies will age quickly and further decrease their vital force.
Hence, not only can men gain longevity by avoiding sexual misconduct, but also attain
realization because their hearts are not contaminated by deviant habits.
4. Refrain from Lying:
It is important to practice honesty because honesty is the fundamental principal of achieving
harmony with heaven and earth. In order for mens hearts to be harmonious with that of heaven,
they must be honest. Dishonesty is disrespect. Men who are dishonest but still making claims of
great cultivation and diligent practice are like men who try to get blood from a turnip. They use
schemes to fool others and deceive others by lying and giving false claims and testimonies.
Exaggeration should also be avoided because that is considered false speech and will create
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Explanation: Vajrayana practitioners must not be jealous of others. Instead, they should develop
loving kindness and compassion for other beings.
5. Relinquish bodhicitta due to difficulties.
Explanation: One should deliver sentient beings with compassion regardless of how evil the
beings are. One should not retreat due to fear of difficulties. Since all sentient beings have the
Buddha-nature, one should try to influence them without been afraid of difficulties, thus losing
the right view of bodhicitta. Aspiring to deliver all sentient beings is the same as aspiring
bodhicitta.
6. Slander the Sutrayana and Vajrayana scriptures by saying that they did not originate from
Buddha Shakyamuni.
Explanation: Currently, in our society, there are many people who slander the sutras, saying that
this sutra or that sutra is forged. It is better not to make any improper comment before one
acquires a true understanding. Making improper comments is slander which breaks ones vows.
7. Transmit Vajrayana teachings without obtaining the proper empowerment and credentials.
Explanation: Vajrayana teachings must be transmitted by someone who has the qualification of
an acharya (master). The qualification can be validated either by ones Root Lineage Guru or by
the practitioners personal deity when he or she merged into the Ocean of Vairocana. Without the
validation of the Root Lineage Guru or personal deity, one who engages in the teachings of
Vajrayana and regards oneself as an acharya, is doing so without the proper empowerment and
credentials. In other words, without the empowerment, there are no credentials, and one does not
have the status of an acharya. Consequently, such a person cannot transmit any Vajrayana
teachings.
8. Abuse and attach to the five skandhas.
Explanation: A guru in Vajrayana is like a Buddha, and practitioners of the Vajrayana are children
of Buddha--dharma princes. Injuring others, abusing oneself and possessing a mind full of the
five skandhas are incompatible with the vows of the Buddha.
9. Have skepticism or doubt about Emptiness or Existence.
Explanation: Emptiness and Existence should be treated as equally important. The Emptiness of
Mind is the Void of Mind, which is an important Dharma to be realized, not one to be ignored.
10. Be friends with those who slander the Buddha, Dharma and harm other sentient beings.
Explanation: Although this appears to be in conflict with the fifth vow, it is not. We should try to
deliver those who slander the Buddha, Dharma and harm other sentient beings. However, we
should not be on the same side as those who engage in these behaviors, attempting to be their
best friends and entertaining them.
11. Indulge in ones own accomplishments and forget the purpose of practicing the
Vajrayana.
Explanation: It is wrong if one often emphasizes ones achievements, flaunts ones superiority in
dharma power, or forgets the original purpose of practicing the Vajrayana, which is to become a
Buddha, help other sentient beings, and aspire bodhicitta.
12. Fail to transmit the authentic Dharma and obstruct others virtuous roots.
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Explanation: A genuine guru must teach the authentic Dharma. By not doing so, he breaks his
vow by not trying to deliver all sentient beings. Such behavior will obstruct their virtuous roots
and is considered breaking his own vow.
13. Practice without a complete set of implements and materials.
Explanation: When cultivating or transmitting a Vajrayana practice, one must prepare a complete
set of the required implements and materials. Otherwise, one is breaking the vow.
14. Despise women.
Explanation: We should not belittle the wisdom of women. This is the principle of equanimity.
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Explanation: Disciples should sincerely serve their guru and observe the etiquette of providing
him a seat.
5. Both the guru and prospective disciple,
Should dutifully examine each others characters.
If they do not perform due diligence,
It is the same as committing an offense of negligence.
Explanation: A prospective disciple must examine the guru to verify whether the guru can be
relied upon. The guru must also examine the disciple to see if he or she can be taught tantra.
Otherwise, they have both failed to perform due diligence.
6. Harbor anger and possess no compassion,
Being greedy, frivolous,
Arrogant and self-boasting,
A guru of these qualities should not be a source of refuge.
Explanation: Disciples should not seek refuge in a guru who is prone to anger, not
compassionate, greedy, vain, arrogant and self-boasting. Hence, before taking refuge, one must
understand a gurus habitual behaviors.
7. Practice abstinent, tolerance, compassion, and wisdom,
Respect others without showing flattery,
Understand thoroughly the secret practices,
And well verse in the myriad of treatises and doctrines.
Explanation: A worthy guru should be compassionate, wise, abstinent, respectful, forthright
without flattery, and knowledgeable about Tripitaka. These are the qualities to look for when
selecting a guru.
8. Achieve perfect tantric accomplishment,
Expert in all Karmic Practices,
Validate the ten auspicious fruitions,
And purify of all faculties.
Explanation: A guru who has knowledge of Tripitaka, achieves the tenth level Bodhisattvahood,
purifies the six faculties and is not afflicted with defilements is a worthy guru.
9. If the dharma seekers,
Commit the slightest verbal offense toward the guru,
It is the same as slandering all Tathagatas,
And shall be plagued by all suffering.
Explanation: Disciples who seek the Dharma should not criticize or denigrate their guru. The
offense is the same as slandering the Buddhas, resulting acute suffering.
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Explanation: When laywomen come to listen to the dharma teachings, it is important to dress
appropriately in proper decorum. They should join their palms and concentrate on the teachings.
38. Practice diligently on the teachings,
Leave behind pride and arrogance.
As if they were newly-wedded brides,
Bow their heads and learn the teachings with bashfulness.
Explanation: Female disciples should carefully cultivate the teachings transmitted by the guru.
They should not be arrogant and conceited. Instead, they should be like brides and learn the
teachings with their heads bowed.
39. Guard from defilements,
Resolve not to indulge in leisure.
Those that do not correspond to virtue,
Should be detached from their thoughts.
Explanation: Female disciples should refrain from vanity and attachment to mundane
adornments. All those things that are not virtuous should be kept away from their thoughts.
40. Admire the gurus virtues constantly,
Do not concentrate on his minor flaws.
Those who follow this affinity shall attain accomplishment,
Those who look for flaws shall bring harm upon themselves.
Explanation: Emulate the virtues of the guru. If the guru makes small mistakes, you should not
exaggerate them to others. Disciples should learn to follow their guru and will achieve
accomplishment as a result. For those who engage in denigration, their cultivation will suffer and
they will harm themselves by generating contempt for the guru.
41. If you reside in the same city or town as the guru,
Without his explicit approval,
You should not give teachings or take disciples,
Construct mandala or perform a Homa offering.
Explanation: All dharma activities should be performed under the gurus instructions. Unless the
guru has given his approval, you should not engage in any dharma propagation.
42. All the offerings received,
From giving the dharma teachings,
Should be given to the guru,
Utilize them only with the gurus approval.
Explanation: The offerings received from teaching the Dharma and transmitting practices should
belong to the guru. Only with the gurus permission, may you use the offerings received.
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5) Refuge Certificate
(Excerpt from Living Buddha Lian-shengs Book 81: True Buddha Liturgies -- The Code of Rules and
Disciplines)
In accordance to the Buddhas instruction, I wholeheartedly take refuge in the Buddhas teachings.
Recognize and pay homage to the enlightened teacher. I take refuge in Grand Master Living Buddha
Lian-sheng. I vow to dedicate my whole life to performing good deeds in accordance to the Buddhas
teachings. I vow to dedicate my whole life to abiding the precepts and Buddhas teachings. I vow to
dedicate my whole life to serving my country, observing filial piety, and respecting my teachers,
seniors and fellow cultivators in the school. I vow to abide them this life without reservation. I have
especially recorded in the supplication to be presented to heaven. All Buddhas and Bodhisattvas from
heaven and earth are my witness.
The exact precepts described in this Refuge Certificate are:
1. To be loyal.
2. To be filial.
3. To respect teachers and fellow cultivators.
4. To abide by the teachings and precepts.
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Repeat this with your left arm extending straight up, and slap the left armpit 3 times with your
right palm.
Following this, massage your left and right shoulders respectively by rubbing them with your
hands. You can combine the techniques of rubbing and slapping. You can even slap your chest area.
By slapping from your shoulders down to your legs and feet, including your toes, you are literally
giving your body a full slapping massage.
This approach is one of the best ways to loosen the heart chakra and the meridians in the armpit area.
Usually, it is difficult for qi or winds to circulate through the meridians at the armpit; this is a dead
end in the practice of Mahamudra. It is just as difficult for qi to reach the tip of the toes. However, it
is made possible with the force of the slapping technique. This is vital. This technique can cure any
problems arising around the heart and chest area.
Someone has described this technique as the flapping of the wings of a bird. You can slap on your
arms and hands, and on the area around your chest, waist and legs.
I would like to elucidate on this further: The Awakening of Spirit Exercise of the Golden Mother
of the Jade Pond, if performed in full consciousness with good control of timing, is no different from
the Slapping Technique mentioned here. By applying the force of slapping, one releases all the knots
in the meridians and helps to improve the health of the body. The Awakening of Spirit Exercise
includes both the techniques of slapping and rotating and twisting the body. It involves the
application of techniques to cure the illnesses of the body by clearing the knots in the meridians and
improving the circulation of qi within them.
5. The Light Sitting Pose Technique
This technique involves sitting in a kneeling position. However, the body does not rest on the
legs, but the buttocks are seated on the floor between the left and right legs, which are parted and
bent backwards, so that the body and the tips of the toes form a ninety degree angle. This applies to
both legs. The palms are stretched to touch the kneecaps. This sitting position basically turns the
kneecaps. The thighs are kept together, with the left thigh touching the left calf, and the right thigh
touching the right calf.
Hold this sitting pose for 30 seconds at a time and repeat it 4 times. This Light Technique unlocks
the knots in the meridians of the knees, and these meridians are among the most difficult to clear.
When the knots are released, any problems of the lower body shall be removed.
6. The Shaking Technique
Many yogi masters often support their physical body with hands, then let go and let their whole
body hit the floor. This sudden impact is said to help loosen the knots of the whole body. Other yogis
sit firmly on their buttocks and kick their legs towards the sky, shaking them after kicking. This
serves to loosen the knots in the lower body. Some yogis instruct others to jump rope for 10 to 30
minutes daily. This is applying the method of shaking, which is intended for the loosening of the
knots.
7. The Buddha Prostration Technique
The Buddha Prostration Technique may appear simple, yet it is far from being simple. This
technique not only heals one from sickness, but also clears the knots in the meridians. Moreover, it
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involves making prostration to the Buddha. Therefore, this technique provides many benefits!
The method is as follows: First kneel down so that your buttocks rest on the soles of your feet.
Hold your palms together. Inhale and raise your arms upward towards the sky so your arms touch
your ears. Then prostrate by bending your body forward, with your chest touching your thighs as
closely as possible. Stretch your arms forward and ideally touch your forehead and nose to the floor.
At this stage, it is important to breathe out all the air in your lungs. Hold yourself in prostration for 8
seconds before inhaling a fresh breath, then lift your trunk upwards and repeat the initial sequence.
The Buddha Prostration Technique should be performed 9 times in every session. The more the
better.
This technique releases the knots around the navel chakra and eliminates any problems around
the stomach or waist.
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Hence it is through diligent cultivation that we may eliminate all negative karma over the ages,
remove all defilements, and shine forth the innate Buddha light within us. Know that we are no
different from the Buddhas, for we are Buddhas and Bodhisattvas. It is here that we experience the
wisdom of equanimity of the Buddha. Most religions hold the view that no human can ever become a
divine being or God. This is contrary to the Buddhist doctrine which teaches that all sentient beings,
upon awakening, are really Buddhas.
Hence, Buddhism is perfect and all encompassing. This is why we should have faith in Buddhism
and take refuge in the Buddhas teachings.
THE EIGHT MOST DIRECT METHODS OF ELIMINATING
KARMIC HINDRANCES
1. Recite the High King Avalokitesvara Sutra one thousand times (eliminate hindrances through the
power of sutra).
2. Recite the Root Lineage Guru Mantra one million times (eliminating hindrances through the power
of mantra).
3. Cultivate the Repentance Practice two hundred times (eliminating hindrances through the power of
Dharma).
4. Pay Homage and make offerings to Buddhas and Bodhisattvas; sponsor building of temples or
stupas; sponsor creation of Buddhas and Bodhisattvas images; sponsor printing of sutras or
virtuous books; and perform good deeds to help fellow sentient beings (eliminating hindrances
through the power of giving alms).
5. Recite the Buddhas or Bodhisattvas name until attaining spiritual interfusion (eliminating
hindrances through the power of the Buddha).
6. Gain the strength of precepts, concentration and wisdom through meditation (eliminating
hindrances through the power of meditation).
7. Through the cultivation and blessings of the Root Lineage Guru, all negative karma is either
substituted or diverted (eliminating hindrances through the power of the Root Lineage Guru).
8. Transform through emptiness (eliminating hindrances through the power of the Void).
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Vajrayana Buddhism includes teachings revealed in the two divisions of Diamond and Womb
Mandala as transmitted by Vairocana Tathagata himself. It is the essence of the inner realization
validated by Buddhas in their dharma bodies. Vajrayana is called the esoteric teaching because its
practices are withheld from those who have not received the proper empowerments. It is the perfect
union of insight (ultimate truth) and means (methodologies to validate ultimate truth through
cultivating the three secrets). The Buddha concealed some teachings when he was propagating the
Dharma. The Vajrayana teachings are those that were concealed. The inner realization of all Buddhas,
whose profound secrets are beyond the understanding of most people, may not be understood even
among the Bodhisattvas.
Vajrayana Buddhism hinges more on practice, and relies on both the guru and the dharma
teachings for spiritual advancement. These teachings are esoteric because they are supremely precious
and sublime, not because they cannot be discussed or written.
DIFFERENCES BETWEEN THE SUTRAYANA AND VAJRAYANA TRADITIONS
Difference in Approach:
Sutrayana tradition relies on the teachings as spoken by Shakyamuni Buddha. All actions are
done in accordance to the various teachings which are given in degrees of spiritual depth, and the
teachings are widely available.
Vajrayana tradition relies on the teachings as spoken by Vairocana Tathagata. It teaches the
Dharma of attaining Buddhahood in one lifetime. The use of mantras is a distinguishing characteristic
of this tradition, and the teachings have been transmitted in secrecy through the ages.
Difference in the Teachings:
The four major schools of the Sutrayana traditions are as follows:
1. Tiantai or Tendai School it derives its name from Mount Tiantai, and bases its teachings on the
Lotus Sutra. Included in the teachings is the Great Cessation and Contemplation practice.
2. Huayan or Avatamsaka School it teaches the principle that there is no obstruction between
individual phenomena and bases its teachings on the Avatamsaka Sutra (also called the Flower
Garland Sutra or the Flower Adornment Sutra).
3. Zen School it speaks of the Treasury of the True Dharma Eye, and the wondrous mind of nirvana
and offers separate transmission other than the Buddhist sutras and scriptures, attaining
enlightenment through contemplation.
4. Pure Land School its teachings are based on three scriptures and one treatise, which are the Sutra
of the Buddha of Infinite Life, the Sutra on the Meditation on the Buddha of Infinite Life, the
Amitabha Sutra and the Rebirth Treatise. The school propagates the idea of gaining rebirth in the
Western Paradise of Ultimate Bliss, the Pure Land of Amitabha Buddha.
The teachings of the Vajrayana tradition are based on diligent cultivation integrating the three
secrets of body, speech, and mind as one. The practitioners reach the other shore of Buddhahood
through cultivation. The main sutras are the Mahavairocana Sutra and the Vajrasekhara Sutra.
Difference in the Approach to Taking Refuge:
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Sutrayana tradition taking the Threefold Refuge (taking refuge in the Triple Jewels of the
Buddha, Dharma and Sangha).
Vajrayana tradition taking the Fourfold Refuge (taking refuge in the Root Lineage Guru, Buddha,
Dharma and Sangha).
In the Vajrayana tradition, if you do not take refuge with the Root Lineage Guru, and receive his
empowerments, you cannot cultivate the Vajrayana practices. Without the power of the root lineage
blessing, your practices will be fruitless, for no beneficial results will be generated from chanting
mantras or cultivating practices. Practicing without empowerments is regarded as a form of dharma
appropriation and a violation of the Samaya Precepts.
Difference in the Approach to Cultivation:
Sutrayana tradition cultivation is largely based on chanting (reciting Buddhas name, repentance
practice, sutra chanting, circumambulating the Buddha) and preaching. In addition, some perform
meditation.
Vajrayana tradition cultivation gravitates towards the actual cultivation of Vajrayana practices.
Basically it views all sutras and treatises as a compass for attaining Buddhahood, and when combined
with actual practice, they complement each other. The actual cultivation of Vajrayana practices or
rituals progresses from the Generation Stage to the Completion Stage, and sets the goal of attaining
Buddhahood in this lifetime.
Difference in the Approach to Gaining Rebirth:
Sutrayana tradition it mainly relies upon the power generated by the Buddhas and Bodhisattvas
and little self-generated power to gain rebirth to the Buddha Land.
Vajrayana tradition it mainly relies upon self-generated power and partial external help from
Buddhas and Bodhisattvas, and one attains Buddhahood within this lifetime.
Difference in the Completion of Merits:
Sutrayana tradition it takes three great kalpas to attain Buddhahood.
Vajrayana tradition by practicing Vajrayana, you are able to swiftly attain the perfect wondrous
enlightenment. As you practice with faith, and gain spiritual interfusion with the three secrets of body,
speech and mind, you can attain Buddhahood within this lifetime.
Difference in Dietary Requirement:
During the time of Shakyamuni Buddha, there was a rule that forbade the ordained monks and nuns
from cooking. They had to ask for alms, and they ate whatever food that was given without making a
distinction between vegetarian or non-vegetarian meals. Shakyamuni Buddha did not emphasize on
being a vegetarian, and hence Buddhism is not a religion that advocates vegetarianism. To this day, the
sect of Buddhism known as Theravada Buddhism (practiced in Southeast Asian countries like
Thailand and Burma/Myanmar) continues to preserve the traditional precepts and do not separate
vegetarian and non-vegetarian eating styles.
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Sutrayana tradition Emperor Wu of Chinas Liang Dynasty issued a decree, creating a policy
which dictated that all ordained monks and nuns must adopt vegetarianism. To this day, this influence
remains in place.
Vajrayana tradition Vajrayana Buddhism continued the precepts as laid down by the Buddha. Its
approach to food consumption is flexible and based upon affinity and circumstances. However, there
are two things to note prior to eating:
1. Before consuming any meat, a deliverance ritual involving mantra and visualization is performed
to deliver the spirits that are attached to the meat for rebirth. After this step, the food is offered to
the Buddhas, Bodhisattvas, and dharma protectors. Hence, deliverance and offering are very
important.
2. The principles of True Buddha School regarding eating meat are:
i.
No killing (killing violates a precept).
ii.
Only consume three kinds of clean meats: the practitioners do not witness the
slaughtering, do not hear the cry of the animal being slaughtered, and do not consume the
meat of an animal slaughtered upon the direct will of the practitioners. These are done to
cultivate compassion.
iii.
The deliverance ritual must be performed prior to consuming meat (recite the Manjusri
Deliverance Mantra and form the Great Ocean Deliverance Mudra).
Make offerings (visualize the offerings multiply endlessly, making the offerings to the
Root Lineage Guru, Buddhas, Bodhisattvas, dharma protectors, dakas and dakinis,
iv.
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Taking refuge and receiving the respective empowerments are similar to a student registering
officially for enrollment in school. When you receive your empowerment upon taking refuge in Living
Buddha Lian-sheng, you shall have the lineage transmission of True Buddha School, and formally
become a disciple of the school. You shall experience the gradual dissolving of your negative karma,
be granted protection from thirty six benevolent deities, receive all merits, and will not easily gravitate
towards the Three Evil Paths. You shall experience the speedy growth of good karma, and eventually
realize supreme enlightenment.
Thus, the ritual of taking refuge and empowerment is a holy and noble undertaking. Once you
receive this empowerment of taking refuge, you have truly entered the gate of practicing Buddhism,
and become a True Buddha disciple.
However, taking refuge is not an act of ordination (becoming a monk or a nun). Any ordination
must have the written and signed consent from your parents or spouse, and must be officially approved
by the highest authority of True Buddha School.
The Sutrayana tradition of taking refuge is the Threefold Refuge, whereas the Vajrayana tradition
is the Fourfold Refuge.
In the Vajrayana version of taking refuge, the Sanskrit word Namo means taking refuge.
Namo Guru bei I take refuge in the Root Lineage Guru.
Namo Buddha ye I take refuge in the Buddha.
Namo Dharma ye I take refuge in the Dharma.
Namo Sangha ye I take refuge in the Sangha or the ordained.
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In the Vajrayana tradition of Buddhism, there is great merit in the acceptance of empowerments.
These empowerments transform an ordinary, mundane person to a child of the Buddha. After
receiving an empowerment, the body, speech and mind of the person are equivalent to those of the
Buddha. Though one has not attained Buddhahood, one has received the seed of Buddhahood in
principle, and is regarded as a Buddha in waiting.
Empowerments are a phenomenon where the cosmic consciousness, the Root Lineage Guru and
the disciple who receives the empowerments have merged in one. Empowerments carry these three
significances:
1. Purification: Eradication of all past negative karma.
2. Blessing: The power of the Root Lineage Guru enters the disciples body.
3. Preordination of a disciple to Buddhahood: The most important significance is the instillation of
the Buddha consciousness and Buddha seed into the body of the disciple.
There are four types of empowerments in Vajrayana, namely the outer empowerments, the inner
empowerments, the secret empowerments and the most secret empowerments.
BASIC KNOWLEDGE OF EMPOWERMENTS
All practices in Vajrayana Buddhism require empowerments.
The reason for empowerments is to know and understand ones lineage. If the practitioners receive
empowerments from outside True Buddha School, they naturally lose the lineage from True Buddha
School.
There are various levels of empowerments, and a higher level empowerment should not be taken
prior to receiving the one before it. The rules as laid down by the lineage gurus dictate that the
practitioners begin with the Generation Stage and progress to the Completion Stage. Once the
practitioners are assured of a spiritual interfusion, they are allowed to take the higher empowerments.
When the practitioners receive a direct empowerment from the Root Lineage Guru, they cannot
accept the same empowerment from a True Buddha School acharya. This would be an inversion of
order of lineage transmission and is forbidden.
Empowerments above the inner empowerments (except for the Treasure Vase Breathing Practice
Empowerment) must be directly transmitted by the Root Lineage Guru, and cannot be transmitted via
remote empowerments.
Any acharya who has not received a certain empowerment from the Root Lineage Guru cannot
confer that empowerment upon a True Buddha practitioner, since he or she has not received it prior.
When receiving the Personal Deity Practice Empowerment, the practitioners must focus on the
respective deity as they form the respective mudra, recite the respective mantra, and perform the
visualization, aligning their body, speech and mind with the respective deity.
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Lineage transmission is a dharma stream which originates from the Root Lineage Gurus blessings
and empowerments. Vajrayana Buddhism places great importance on lineage transmission, and
regards the act of respecting your Root Lineage Guru as most important. This is because without the
blessings and empowerments from the Root Lineage Guru, one cannot receive the Vajrayana teachings
and cultivate them. The Root Lineage Guru is the embodiment of the Triple Jewels of Buddha, Dharma,
and Sangha. The Root Lineage Guru is the basis of all blessings and empowerments, for all future
accomplishments in Buddhism originate from the Root Lineage Guru. Also, the Root Lineage Guru is
a cultivator with genuine realization. The blessings and empowerments bestowed by him are the same
as those bestowed by the Buddha.
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Living Buddha Lian-shengs dharma power is boundless, and many of his students have received
help through his supernatural power. There are cases where the terminally ill, or the incurable, receive
the spiritual power from Living Buddha Lian-sheng and recover completely. The compassion and
vows of Living Buddha Lian-sheng extend to a great field of sentient beings, and countless stories of
students worldwide whose lives have been touched and saved are simply overwhelming.
The late Kalu Rinpoche once said, Among those who use the Chinese language to propagate the
Vajrayana teachings, Living Buddha Lian-sheng is indeed the highest accomplished cultivator. It is
important that people should Honor the Guru, Treasure the Dharma and Practice Diligently. The
Vajrayana dharma as taught by Living Buddha Lian-sheng helps practitioners gain great attainments. I
(Kalu Rinpoche) hold the picture of Living Buddha Lian-sheng in my hands as a token of respect, and
it is the same respect given to the Buddha.
A Tibetan throne holder and Tulku once said: I see the mark of Mahasri (Goddess Laksmi)
imprinted on the body of Living Buddha Lian-sheng, and I also see the mark of Shakyamuni Buddha
on his crown. If a tulku has the mark of Mahasri, it is deemed sufficient, let alone having the mark of
Shakyamuni Buddha. Any acharya with the mark of Shakyamuni Buddha is symbolic of his status as a
throne holder, and Living Buddha Lian-sheng is certainly a throne holder.
Living Buddha Lian-sheng is indeed a Vajra Acharya, the living proof of a manifested True
Buddha. Here is a list of signs of a Vajra Acharya:
(1) A Buddha-like countenance.
(2) Attainment of the Rainbow Body.
(3)
(4)
(5)
(6)
(7)
(8)
(9)
(10)
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5. True Buddha School is a school that truly implements the practice of Buddha-dharma, and is the
greatest blessing for sentient beings in this lifetime and the next.
6. True Buddha School is endowed with the best approach to redeem sentient beings.
7. True Buddha School is protected and guarded by nagas, heavenly beings, and praised by all
Buddhas. It is indeed the greatest blessing given to the human world.
8. True Buddha School liberates people from their suffering.
BUDDHAHOOD CAN BE ATTAINED BY PRACTICING THE TRUE BUDDHA
TANTRIC DHARMA
The practices of the True Buddha Tantric Dharma led Living Buddha Lian-sheng to the realization
of Buddhahood. Should one follow the same practices, one will also realize and attain Buddhahood.
However, Living Buddha Lian-sheng never claims that the True Buddha Tantric Dharma is
exclusively unique.
The truth that Living Buddha Lian-sheng has realized is the very truth realized by Shakyamuni
Buddha. The doctrine of True Buddha School is all encompassing, where teachings of Taoism,
Sutrayana Buddhism, and Vajrayana Buddhism are respected. In True Buddha School, the doctrine fits
the fabric of truth itself, combining the ancient teachings for the greater good.
II.
responsibility by Amitabha Buddha; bestowed the Red Crown by Maitreya Bodhisattva and taught the
Vajrayana teachings by Padmasambhava; Living Buddha Lian-sheng was given the ultimate
prediction and acquired all circumstances and affinities for receiving the Tantric Dharma. Thus, in an
age where the influence of Buddhism has declined, True Buddha School was established to redeem
sentient beings.
GOALS OF ESTABLISHING TRUE BUDDHA SCHOOL
Contrary to the idea that the school was established to differentiate itself as a unique religious sect,
the establishment of True Buddha School is for the purpose of disseminating the Buddhist teachings,
aligning the world towards unity, and delivering sentient beings from their suffering without rejecting
any other religious beliefs. The school also absorbs the teachings of different religions and establishes
the correct dharma with all expedient methods.
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Moreover, when disciples are propagating the Buddha-dharma, they should apply expedient
methods to fulfill sentient beings wishes and lead them towards the Buddha wisdom.
Whether laity or ordained, vegetarian or non-vegetarian, and regardless of religious creed or race,
the True Buddha Tantric Dharma can be practiced by anyone.
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III.
The Five Precepts which are refrain from: killing, stealing, sexual misconduct, lying and
taking intoxicants.
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IV.
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