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2013

Dharma Instructor &


Dharma Assistant Examination
Preparation Manual

Compiled by True Buddha Foundation


Date: 07/04/2013

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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.

HERITAGE AND LINEAGE OF TRUE BUDDHA SCHOOL11

3.

PRINCIPLE AND GOAL OF TRUE BUDDHA SCHOOL..11

4.

SUTRA SECTION12
I.

THE TRUE BUDDHA SUTRA ......................................................................................................................................... 12

II.

THE PRAJNA PARAMITA HEART SUTRA ........................................................................................................................ 16

5.

DHARMA ACTIVITIES...16
I.

CONDUCT GROUP CULTIVATIONS ................................................................................................................................ 16

1)

Vajrasattva Practice (of the Four Preliminary Practices) .............................................................................. 16

2)

Root Lineage Guru (Padmakumara) Practice................................................................................................ 26

3)

Amitabha Buddha Personal Deity Practice ................................................................................................... 31

4)

Avalokitesvara Bodhisattva Personal Deity Practice ..................................................................................... 33

5)

Ksitigarbha Bodhisattva Personal Deity Practice.......................................................................................... 36

6)

Maha Cundi Bodhisattva Personal Deity Practice......................................................................................... 38

7)

Yellow Jambhala Personal Deity Practice ..................................................................................................... 40

8)

Padmasambhava Personal Deity Practice..................................................................................................... 43

9)

Lapis Lazuli Light Medicine Buddha Personal Deity Practice....................................................................... 45

10)

Avalokitesvara Bodhisattva Body Shrine Calamity Evasion Practice............................................................. 48

11)

Fourfold Boundary Protection Practice......................................................................................................... 49

12)

Smoke Offering Practice................................................................................................................................ 50

13)

White Mahapadmakumara Birthday Celebration Ceremony.......................................................................... 53

14)

Sacred Feast Offering (Ganachakra or Tsok)................................................................................................. 56

II.

CONDUCT DHARMA SERVICES ..................................................................................................................................... 62

1)

Funeral Recitation......................................................................................................................................... 62

2)

Liberating the Living Ceremony (for live animals).............64

3)

Tending the Dying Recitation....................................................................................... !

III. BESTOW BLESSING ..................................................................................................................................................... 71


1)

Consecration Ceremony ................................................................................................................................ 71

2)

Groundbreaking Ceremony............................................................................................................................ 73

3)

Bless the Great Compassion Dharani Water with Incense.............................................................................. 75

4)

Blessing Objects with Vajra Scepter and Vajra Bell ....................................................................................... 76

5)

Drawing Talismans (Fu or Chinese ruine)..................................................................................................... 76

IV. CONDUCT CEREMONIES .............................................................................................................................................. 78


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1)

Fire Offering (Homa) .................................................................................................................................... 79

2)

Golden Mother of the Jade Pond Water Offering ........................................................................................... 80

3)

Great Compassion Dharani Repentance, Water Repentance, Pure Land Repentance, Medicine Buddha
Repentance.................................................................................................................................................... 82

V.

SEMINARS82

1)

Buddhist Chants with Instruments ................................................................................................................. 82

2)

Five Precepts................................................................................................................................................. 82

3)

Fourteen Root Tantric Vows........................................................................................................................... 84

4)

Fifty Stanzas of Guru Devotion...................................................................................................................... 86

5)

Refuge Certificate.......................................................................................................................................... 95

6)

Seven Chakra Exercise .................................................................................................................................. 96

7)

Six Positional Dynamic Physical Exercise.........................................................................................................98

8)

PreciousVase Breathing Exercise.......................................................................................................................98

6.

TRUE BUDDHA SCHOOL INTRODUCTORY HANDBOOK...............99


I.

NEOPHYTES QUERIES............................................................................................................................................................99

II.

AN INTRODUCTION TO TRUE BUDDHA SCHOOL.112

III. ESSENTIAL STEPS FOR CULTIVATING THE TRUE BUDDHA TANTRIC DHARMA.115
IV.

OTHER MISCELLANEOUS ISSUES..........119

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1. Root Lineage Guru Living Buddha Lian-sheng


Living Buddha Lian-sheng (birth name Sheng-yen Lu) was born in a chicken barn by the Niuchou
River at Chiayis Houhu District in Taiwan on May 18, 1945 on the Chinese Lunar Calendar. Having
graduated with a Bachelors Degree from the Land Survey Department of Chung Cheng Institute of
Technology (as a member of its 28th class), he served in the army for ten years. During this time, he
won several literary awards including the Golden Camel Award, Silver Camel Award, Armed Forces
Golden Statue Award for Literature and Arts, etc. As a young writer actively involved in the literary
community, his early works consisted mainly of prose, poetry, and commentary.
In 1969, on his mothers request, Living Buddha Lian-sheng accompanied her on a visit to
Taichungs Jade Emperor Temple. On that day, Celestially Venerated Golden Mother of the Jade Pond
opened his third eye and bestowed upon him the spiritual hearing ability.
In a sacred vision, he saw three Bodhisattvas appear before him. The Bodhisattva in the middle
instructed him to Emulate the Buddha wholeheartedly. Then, the other two Bodhisattvas instructed
him to Learn the Dharma wholeheartedly, and Practice morality wholeheartedly. After giving
these instructions, they vanished. Next, a red banner with two glittering gold Chinese characters of
Loyalty and Honor appeared. A voice from heaven urged him to follow these two key words as his
guiding principles to propagate the Buddha-dharma for the benefit of sentient beings and ferry them to
the shore of liberation.
That night, Buddhas and Bodhisattvas delivered Living Buddha Lian-shengs soul to the Western
Pure Land of Ultimate Bliss (Sukhavati). He saw with his own eyes that his dharma body was the Holy
Revered One Robed in White, the White Mahapadmakumara of the Eighteen Mahapadmakumaras
residing in the Maha Twin Lotus Ponds of the Western Pure Land of Ultimate Bliss. For the sake of
redeeming sentient beings to the Maha Twin Lotus Ponds, he took birth in the human world.
Since then, every night for a period of three years, the Eminent San Shan Jiu Hou transmitted the
Vajrayana teachings to Living Buddha Lian-sheng. In 1972, the Eminent San Shan Jiu Hou instructed
him to take refuge under Reverend Liao Ming (also known as Taoist Master Qingzhen) who was
residing on Jiji Mountain in Nantou County. Reverend Liao Ming was a Vajrayana master and the
Fourteenth Generation Disciple of Qingcheng Taoist School. He transmitted to Living Buddha
Lian-sheng Taoist practices including internal alchemy, talismans, Nine Stars system of Geomancy
(Feng Shui), Chinese Vajrayana practices, Tibetan Vajrayana practices from the Nyingma School, and
the five vidyas (sciences). Later on, Living Buddha Lian-sheng became the Fifteenth Generation
Disciple of Qingcheng Taoist School and his Taoist title is Taoist Master Xuanhe.
As a result of this training, by 1972 Living Buddha Lian-sheng had undergone the complete range
of Vajrayana cultivations, was possessed of the pith instructions and experiential insight to the secretly
transmitted highest yoga tantras, and ultimately achieved Buddhahood. He had become the Secret
Master (for details, see Book 129, Entering the Most Mysterious Spiritual Realm, p. 23) and
achieved fruition of Lotus Light Self-Mastery Buddha (same level as a tenth level Bodhisattva - for
details, see Book 157 Spiritual Roaming, p. 116).
Starting in 1970, Living Buddha Lian-sheng took refuge in exoteric Buddhist teachers, Reverends
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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)

The Guhyasamaja Tantra


The Cakrasamvara Tantra
The Yamantaka Tantra
The Most Esoteric Sadhanga Yoga Fire of Kalachakra

(6)
(7)
(8)
(9)

The Most Esoteric Vajra Garlanded Buddha Crown Yoga Practice


The Peaceful and Wrathful Personal Deities Interchange Transformation Practice
The Earth, Water, Fire, Wind, and Emptiness Tantra of the Great Perfection
The Six Yogas of Naropa:
i.
ii.
iii.
iv.

Inner Fire Yoga (Tummo)


Illusory Body (Gyulu)
Dream Yoga (Milam)
Clear Light (Osel)

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

The New Rainbow Accomplishments


Pursuing Materialism hence Losing the Divine
Teachings of the Buddha-dharma:
An Overview of the Buddha-dharma
A Complete and Detailed Exposition on the True Buddha Tantric Dharma
Explanation of the Buddhist Sutras:

The Annotated True Buddha Sutra


The Annotated Amitabha Sutra
The Annotated Heart Sutra
The Annotated Perfect Enlightenment Sutra
The Annotated Ksitigarbha Bodhisattva Sutra
The Vajrayana Sword of Wisdom (explaining Tsongkhapa's "The Great
Exposition of Tantras" or sNgag-rim Chenmo)

BOOKS WRITTEN BY LIVING BUDDHA LIAN-SHENG


As of 2013, more than 235 volumes of books have been written and published (with more to
come).
In addition to the dharma orations given, many audio and video recordings of discourses given in
ceremonies are circulated throughout the world.
Living Buddha Lian-sheng has described the stages of his lifes journey as learning the Dharma,
propagating the Dharma, travel, and spiritual retreat.
Since 1989, Living Buddha Lian-sheng has accepted requests from disciples all over the world to
propagate the Buddha-dharma. His travels around the world span the five continents. As many as
70,000 individuals have participated in a single ceremony. It was a momentous occasion when ten
thousand people took refuge in Living Buddha Lian-sheng in one ceremony.
As a truly enlightened person, Living Buddha Lian-sheng has attracted many to take refuge,
totaling more than five million disciples to date. These disciples include Tibetan tulkus and lamas, and
monks and nuns from the Sutrayana tradition.
In 1988, the then head of Taiwan Chinese Buddhist Association, Venerable Wu-ming, paid a visit
to Living Buddha Lian-sheng and praised the True Buddha Tantric Dharma as an authentic and correct
Buddha-dharma.
In December of 1988, Kalu Rinpoche of the Shangpa Kagyu praised Living Buddha Lian-shengs
spiritual attainment as the highest among those who propagated the Buddha-dharma in Chinese.
In 1991, H.E. Amchok Rinpoche, who was the abbot of a Gelug Monastery overseeing one
thousand three hundred lamas, presented Living Buddha Lian-sheng with a precious throne meant for a
Tibetan throne holder. The same year, four senior ranking lamas representing the four respective sects
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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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Therefore, the true lineage of Living Buddha Lian-sheng is:


Shakyamuni Buddha Amitabha Buddha Maitreya Bodhisattva
Padmasambhava Living Buddha Lian-sheng
When Padmakumara incarnated into the saha world to preach the Dharma and redeem sentient
beings, all the other Padmakumaras of the Maha Twin Lotus Ponds followed along and incarnated on
Earth to lend him their support.
The complete cycle of Living Buddha Lian-shengs cultivation began with Christianity, followed
by Taoism, Sutrayana Buddhism, and finally realizing truth through his practice of Vajrayana. Hence,
the teachings of the True Buddha School are fused with many techniques and methods from Taoism
such as talismans, divination and geomancy or Feng Shui which are intended to assist sentient beings.
Such approaches accomplish the goal of delivering sentient beings by First by captivating their
attention through desires, thereupon guiding them to Buddha wisdom.
Living Buddha Lian-sheng established True Buddha School to offer the world a teaching based on
actual practice and validation. Living Buddha Lian-sheng has promised his disciples that As long as
you remember who your Root Lineage Guru is and practice daily, when you pass away, Padmakumara
will surely appear before you and lead you to gain rebirth in the Maha Twin Lotus Ponds.
Living Buddha Lian-sheng has spent his entire life preaching the Dharma and delivering sentient
beings, abiding strictly to the instructions given by his lineage guru Reverend Liao Ming (Taoist
Master Qingzhen). This includes the following: When it comes to offering of money, there should
never be any preset prices. You should accept whatever is given. Living Buddha Lian-sheng has
adhered to this code throughout his life, which assisted in developing his great character.
To date there are more than five million disciples in True Buddha School with over four hundred
chapters and centers worldwide, including forty temples. These are organized and maintained by
disciples on their own accord.
Living Buddha Lian-sheng views the rapid expansion of the school from the perspective of an
enlightened person: using great effort without over-exertion and letting the rise and fall of respective
organizations around the world to occur naturally. During the past two decades, True Buddha School
has established several major scale organizations around the world:

Chinese True Buddha Vajra Association (in Taiwan)


Persekutuan Agama Buddha Tantrayana Chen Foh Chong Malaysia
Majelis Agama Buddha Tantrayana Satya Buddha Indonesia
Lotus Light Charity Society
The Universal Enlightenment Society
True Buddha News
Enlightenment Magazine
True Buddha School Net
Dissemination of Dharma via Television

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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the school to the care of the True Buddha Foundation.


Prior to his spiritual retreat, Living Buddha Lian-sheng urged his disciples to help the less fortunate
in our society. Since he cares deeply for the welfare of the elderly, he has called for the establishment
of three major vocations: senior homes, hospice care and True Buddha cemeteries. These vocations
will allow the elderly to depart peacefully as they approach the end of their lives.

2. Heritage and Lineage of True Buddha School


Living Buddha Lian-sheng is one of the emanations of Amitabha Buddha of the Western Paradise
of Ultimate Bliss. In this incarnation, he has taken up the name of Padmakumara to deliver sentient
beings in the saha world through the True Buddha Tantric Dharma.
1. Spiritual Lineage of Living Buddha Lian-sheng:
Vairocana Locana Padmakumara Living Buddha Lian-sheng
2. Supreme Lineage of Living Buddha Lian-sheng:

Shakyamuni Buddha Amitabha Buddha Maitreya Bodhisattva


Padmasambhava Living Buddha Lian-sheng

Living Buddha Lian-sheng was:


Conferred the prediction of Buddhahood by Shakyamuni Buddha.
Entrusted with the responsibility to deliver sentient beings by Amitabha Buddha.
Bestowed the Red Crown by Maitreya Bodhisattva.
Transmitted the Vajrayana teachings by Padmasambhava.
Living Buddha Lian-sheng has received lineage transmissions from the four orders of Vajrayana
Buddhism:
1. Kagyu: His Holiness the 16th Gyalwa Karmapa
2. Gelug: Vajra Acharya Thubten Dargye
3. Sakya: Vajra Acharya Sakya Zheng-kong
4. Nyingma: Reverend Liao Ming

3. Principle and Goal of True Buddha School


The principle is to Honor the Guru, Treasure the Dharma and Practice Diligently.
The goal is to practice the Dharma and cultivate the heart in order to Realize the mind, discern the
Buddha-nature, and attain self-mastery over life and death.

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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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Namo Vairocana Buddha of the All-Conquering Palace in the dharma realm


Namo Amitabha Buddha of Western Paradise
Namo Mahasattva Avalokitesvara
Namo Mahasattva Maitreya
Namo Mahasattva Akasagarbha
Namo Mahasattva Samantabhadra
Namo Mahasattva Vajrapani
Namo Mahasattva Manjusri
Namo Mahasattva Hindrance-Removing Bodhisattva
Namo Mahasattva Ksitigarbha
Namo all Bodhisattvas and Mahasattvas
Sutra Opening Verse:
The most supreme profound Dharma,
is rarely encountered in hundreds and thousands of kalpas,
As I receive this transmission and blessing,
I vow to penetrate the true meaning of Tathagata.
The Sutra of Authentic Dharma that Removes Hindrances and Bestows Good Fortune, spoken by
Living Buddha Lian-sheng:
Thus have I heard. At one time, White Mahapadmakumara was present at the Maha Twin Lotus
Ponds, sitting upon the great white lotus dharma throne; surrounding him were seventeen other great
lotus blossoms. The Green Lotus radiated green light, the Yellow Lotus yellow light, the Red Lotus
red light, the Purple Lotus purple light. Each lotus blossom was mysteriously wonderful, pure, and
full of fragrance.
The White Padmakumara, silently calling forth his spiritual power, transformed the Maha Twin
Lotus Ponds into an extraordinarily splendid place filled with golden light. All the flower buds
simultaneously burst into fragrant blossoms. Jade grasses sent forth a wonderful scent. White cranes,
peacocks, parrots, saris, kalavinkas, and jivajiras all took on a golden hue, and sang graceful
heavenly songs in harmony.
The sky filled with golden light. A pure and wonderful heavenly melody resounded from the sky.
The fragrances suffused all realms. Golden sky-abodes, adorned throughout with golden lotuses,
radiated splendor. From the sky there showered heavenly flowers.
At that moment, the ground shook violently in Maha Twin Lotus Ponds and throughout countless
heavens the tremor could be felt. Buddhas, Bodhisattvas, and Sound-Hearers all felt it as well and
came to Maha Twin Lotus Ponds, as did the rulers of all the Thirty-three Heavens. The assembly
included beings from the Twenty-eight Heavens, Lords Indra and Brahma, the eight classes of
supernatural beings, and the Fourfold Sangha, all of whom came to hear the revelation of
quintessential teaching.
At that moment, the Golden Padmakumara emitted the Great Wisdom Light. The White
Padmakumara emitted the Dharma Realm Light. The Green Padmakumara emitted the Ten
Thousand Treasure Light. The Black Padmakumara emitted the Subjugation Light, Red
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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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II. The Prajna Paramita Heart Sutra


While Avalokitesvara Bodhisattva was deep in the practice of Prajna Paramita, he contemplated
the five skandhas and realized they were all empty by nature. With this insight, he transcended all
suffering and calamities.
Shariputra, form is emptiness, emptiness is form; form does not differ from emptiness, emptiness
does not differ from form; the same for perception, thoughts, actions and consciousness.
Shariputra, all dharmas are empty of characteristics. They are neither produced nor destroyed, neither
defiled nor pure, neither increasing nor decreasing. Therefore, in emptiness there is no form; no
perception, thoughts, actions, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sight,
sound, smell, taste, touch, or phenomena. There is no realm of sight, up to and including the realm of
non-consciousness. There is no ignorance or ending of ignorance; up to and including no aging and
death or end of aging and death. There is no suffering, accumulation, extinction, and path; no
wisdom and no attainment.
Since nothing is attained, Bodhisattvas relying on Prajna Paramita find no hindrances in their
minds. Without hindrances, they overcome fear, liberate themselves from illusion and enter ultimate
nirvana. All Buddhas of the Three Times rely on Prajna Paramita to realize the
Anuttara-samyak-sambodhi.
Therefore, Prajna Paramita is known as a great spiritual mantra, a great wisdom mantra, a
supreme mantra, and an unequalled mantra. It eliminates all suffering; it is genuine and infallible.
Thus, the mantra of Prajna Paramita is proclaimed. Recite this mantra:
Gah-teh gah-teh, pah-ra-gah-teh, pah-ra-sum-gah-teh, boo-di so-ha.
Note: The above translation is based on "An Annotated Heart Sutra" by Living Buddha Lian-sheng,
the founder of True Buddha School.

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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Speech Purification: Om, syo-lee syo-lee, ma-ha syo-lee, syo-syo-lee, so-ha.


Body Purification: Om, syo-do-lee, syo-do-lee, syo-mo-lee, syo-mo-lee, so-ha.
Mind Purification: Om, wa-dzi-la-dam, ho ho hum.
Earth God Mantra: Namo sam-man-do, moo-toh-nam, om, doo-loo doo-loo dei-wei,
so-ha.
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 the Great Compassionate lineage gurus of True Buddha School, may all beings obtain
happiness.
Namo the Five Buddhas and deities residing in the shrine, may all beings be liberated from
suffering.
Namo all Buddhas of the Ten Directions and Three Periods, may all beings live in joy and
kindness.
Namo the Tripitaka and Twelve Sutras, may all beings forsake discrimination.
Namo all Sages and Sanghas of the Ten Directions and Three Periods,
may all beings attain true realization.
Namo Truly Realized Holy Red Crown Vajra Master Lian-sheng,
may all beings of the six realms of samsara and I attain instant supreme realization and continue
to take refuge in Lian-shengs Buddha Land.
3. Tender the Great Homage with Visualization
First homage to the Root Lineage Guru and all Buddhas in all
times and directions (using Buddha Shrine Mudra.)
(Visualize in the space before and above you the Root Lineage Guru,
all past lineage gurus, the Eight Personal Deities, all Buddhas,
Bodhisattvas, and dharma protectors. They appear like multitudes of
twinkling stars, pervading the empty space. Touch the brow point
[third-eye chakra] with the mudra and visualize the Root Lineage Guru
Buddha Shrine Mudra

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.)

Second homage to all Bodhisattvas (using Lotus Mudra.)


(Employ the mudra and visualize as above to pay homage to all
Bodhisattvas and Mahasattvas.)

Lotus Mudra

Third homage to all dharma protectors (using Vajra Mudra.)


(Employ the mudra and visualize as above to pay homage to all dharma
protectors.)

Vajra Mudra

Fourth half-bow (using Equanimity Mudra.)


(Bow and touch mudra against the brow point before releasing the
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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the Supernatural Power Buddha,


shen tuong fo,
the Medicine Crystal Light King Buddha,
yao shi liu li guang wang fo,
the Universal Light Merit Mountain King Buddha,
pu guang gong der shan wang fo,
the Merit Retaining Jewel King Buddha,
shan zhu guong der bao wang fo,
the Seven Past Buddhas,
guo qu qi fo,
the Future Thousand Buddhas of this fortunate eon,
wei lai xian jie qien fo,
the Fifteen Hundred Buddhas,
qien wu bai fo,
the Fifteen Thousand Buddhas,
wan wu qien fo,
the Five Hundred Flower Victory Buddhas,
wu bai hua sheng fo,
the Ten Billion Vajra Treasury Buddhas,
bai yi jin gang zang fo,
and the Fixed Light Buddha.
ding guang fo.
The Buddhas of Six Directions:
lio fang lio fo ming hao:
To the East the Precious Light Moon Palace Venerable Wonderful Voice King Buddha,
dong fang bao guang yue dian yue miao zun yin wang fo,
To the South the Tree-Root Flower King Buddha,
nan fang shu gern hua wang fo,
To the West the Spiritual Power Flower Blazing King Buddha,
xi fang zao wang shen tuong yen hua wang fo,
To the North the Moon Palace Purity Buddha,
bei fang yue dien qing jing fo,
Above, the countless Vigor Jewel Crown Buddhas,
shang fang wu shu jing jin bao shou fo,
Below, the Tranquil Moon Sound King Buddha.
xia fang shan ji yue yin wang fo.
All the countless Buddhas,
wu liang zhu fo,
Many Jewels Buddhas,
duo bao 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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which originate from beginningless greed, hatred, and ignorance


and are manifested through my body, speech, and mind that
I fully confess and repent of altogether. (3 times)
wo xi suo zuo zhu zui ye,
jie yiu wu shi tan chen chi.
cong shen yu yi zhi suo sheng,
yi qie wo jin jie chan hui.
Recite the Repentance Mantra:
Om, be-dza, sa-ma-ya, soo-deh-ah. (108 times)
10. Recite the Root Lineage Guru Heart Mantra
Om, guru, lian-sheng siddhi, hum. (108 times)
11. Mudra and Visualization
Vajrasattva Mudra: The right hand makes a fist facing inward, with the
thumb outside the fist. The left hand makes a fist facing outward, with the
thumb inside the fist. Hold this mudra in front of the chest.
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

Tibetan hum syllable

Tibetan seed syllable hum, emitting great white light.


(2) The seed syllable inside the moon disc revolves and transforms into
Vajrasattva. His body is white and he is adorned by a Five-Buddha
Crown, celestial garments and ornaments. Sitting on a moon disc

supported by an eight-petal lotus, Vajrasattva holds, against his heart, a


vajra scepter in his right hand (in the Fierce Mudra) and by his left thigh, a vajra bell in his
left hand (also in the Fierce Mudra). At the level of his heart is a recitation wheel containing
the Hundred Syllable Mantra. This mantra surrounds his heart chakra, revolves, and radiates
brilliant white light.
(3) This great white light arcs over and down, pouring through ones crown and
filling ones entire body. Ones whole body exhibits a great white light, and negative karma
and thoughts are expelled as black mist through all skin pores. Ones body becomes crystal
clear, radiating light. One enters a state of joy in meditation.
12. 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. (21 or 49 times)
13. Entering Samadhi
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Visualization of Entering of the Deity into Oneself:


(1) Visualize Vajrasattva sitting on top of ones crown opening.
(2) Inside ones body, a lotus flower at the heart chakra opens up. On the lotus is a moon disc. In the
moon disc is the hum seed syllable of Vajrasattva. Visualize this seed syllable emitting white
light.
(3) Visualize Vajrasattva (atop ones crown) transform into a small orb of light, the size of a grain of
rice. He travels through the crown opening to descend down the central channel until reaching
and resting in the heart chakra lotus.
(4) Vajrasattva (sitting in the heart chakra lotus) gradually
enlarges, until becoming exactly the same size as the
practitioner. Visualize oneself as Vajrasattva until there is no
distinction between the two.
14. Emerging from Samadhi and Dedication
Living Buddha Lian-sheng teaches Great Tantric Practice,
Vajrasattva transforming into Vajra-Heart,
An authentic spiritual interfusion when the two merge into
one,
Eradicating negative hindrances to attain purity.
lian sheng huo fo jiao shou da mi fa,
jin gang sa duo bian hua jin gang xin,
er zhe rong he zhen shi da xiang ying,
zui zhang xiao chu zhen zheng de qing jing.
15. Recite the Principal Deities Heart Mantras
Om, ah-mee-deh-wah-seh.
(Amitabha Buddha Heart Mantra)
Om, mani padme hum.
(Avalokitesvara Bodhisattva Heart Mantra)
Om, pun-lah-moh lin-toh-lin, so-ha.
(Ksitigarbha Bodhisattva Mantra that Removes Fixed Karma)
Om, ha ha ha, wei sam-mo-yeh, so-ha.
(Ksitigarbha Bodhisattva Heart Mantra)
Om, dze-lee dzu-lee, zhun-tee, so-ha.
(Maha Cundi Bodhisattva Heart Mantra)
Om, jum-bah-lah, chan-lan chah-nah-yeh, so-ha.
(Yellow Jambhala Heart Mantra)
Om ah hum, be-dza, gu-ru, beh-ma, sid-dhi, hum, seh.
(Guru Padmasambhava Heart Mantra)
Om ah hum, gu-ru-bei, ah-ha-sa-sa-ma-ha, lian-sheng sid-dhi hum.
(Padmakumara Heart Mantra)
Deh-yah-tah, om, beh-ka-dzee-yah, beh-ka-dzee-yah, ma-ha beh-ka-dzee-yah,
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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.

2) Root Lineage Guru (Padmakumara) Practice


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
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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.)

9. Invocation of Padmakumara (Mudra and Visualization)


Padmakumara Mudra: Place the right hand before the right
side of the chest, with the palm facing outward and fingers
together, pointing up. Now bend the thumb and middle finger so
that their tips meet, forming a circle. (This is the Dharmateaching Mudra.)Place the left hand before the left side of the
chest, with the palm facing inward and fingers together, pointing
up. Now bend the thumb and index finger so that their tips meet,
forming a circle. Then bend the middle and ring finger in to touch
the center of the palm. The small finger remains pointing up.
(This is the Lotus-holding Mudra)
Chant the Invocation Verse:
Lotus is the nature of your Dharmakaya essence.
Your right hand displays the Dharma-teaching Mudra,
Your left hand displays the Lotus-holding Mudra.
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Your Nirmanakaya manifests in myriad realms.


Celestial garments and exquisite jewels reveal your magnificence.
By merging the lineages of your transmissions,
Taoism, Sutrayana, and Tantrayana,
A supreme and precious teaching was born.
True Buddha Tantric Dharma guides the sentient beings
And liberates all, without omission!
Zi-xing lian-hua fa-xing-sheng.
You-shou shuo-fa zuo-chi-lian.
Hua-sheng bian-man qian-wan-jing,
Tian-yi bao-shi miao zhuang-yan.
De-cheng dao-xian-mi yi-sheng,
Rong-he chuan-cheng zui-shang-zhen.
Zhen-fo mi-fa zhong-sheng dao,
Pu-du qun-sheng er wu-yu.
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

Tibetan hum syllable

white Tibetan seed syllable hum, emitting great white light.


(2) The seed syllable inside the moon disc revolves and transforms into
the Root Lineage Guru, smiling and sitting majestically on a great
white lotus seat.

(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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11. Nine Cycle Breathing and Entering Samadhi


Nine Cycle Breathing:
(1) Visualize white light enter the right nostril. Here it becomes red light and descends the right
channel to enter the left channel at the dan-tien; then, still as red light, it ascends the left
channel to exit the left nostril as dark light.
(2) Visualize white light enter the left nostril. Here it becomes red light and descends the left
channel to enter the right channel at the dan-tien; then, still as red light, it ascends the right
channel to exit the right nostril as dark light.
(3) Visualize white light simultaneously enter both nostrils, transform into red light, descend
down both side channels and enter the central channel at the dan-tien, ascend to the top
[crown chakra], then return to dan-tien to enter both side channels, exiting as dark light at
both nostrils.
(4)
(5)
(6)
(7)

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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Exposition on the True Buddha Tantric Dharma.)


16. Recite the Hundred Syllable Mantra (3 times)
17. Tender the Great Homage with Visualization (same as step 3)
18. 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.

3) Amitabha Buddha Personal Deity Practice


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
2. Recite the Invocation Mantra
3.
4.
5.
6.

Tender the Great Homage with Visualization


Mandala Offering
Fourfold Refuge
Armor Protection

7. Recite the High King Avalokitesvara Sutra


8. Recite the Rebirth Mantra (7 times)
9. Recite the Root Lineage Guru Heart Mantra (108 times)
10. Mudra and Visualization
Mudra (Meditation Mudra or Root Mudra):
Meditation Mudra: Hold both hands below the navel
chakra, with the right hand over the left and palms facing up.
Form a circle with the thumb and index finger of the right
hand, and form another with the thumb and index finger of
the left so that both circles meet.
Root Mudra: Hold both hands in front of the chest and interlace fingers to form a fist. Extend the
two middle fingers to touch and form a circle.
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)
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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

Sanskrit Seh Syllable

becomes crystal clear and purified of all karmic hindrances. (Or, the
lotus in Amitabhas hand emits white light on oneself.)

11. Recite the Amitabha 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 Amitabha appear inside
the bead and come to the forefront.
Mantra: Om, ah-mee-deh-wah-seh. (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:
Homage to Amitabha
Whose majestic, pure vow brings peace and bliss
To all sentient beings in the turbid worlds,
Guiding them to No-birth in His Western Pure Land.
Jing-yuan zhuang-yan an-le li,
Pu-ji zhuo-shi zhu-you-qing;
Si-fang jie-yin zheng wu-sheng,
A-mi-tuo-fo wo jing-li.
14. Recite the Principal Heart Mantras
15. Recite the Buddhas Name (3 times)
16. 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.
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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
Exposition on the True Buddha Tantric Dharma.)
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.

4) Avalokitesvara Bodhisattva Personal Deity Practice


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
2. Recite the Invocation Mantra
3. Tender the Great Homage with Visualization
4.
5.
6.
7.

Mandala Offering
Fourfold Refuge
Armor Protection
Recite the High King Avalokitesvara Sutra

8. Recite the Rebirth Mantra (7 times)


9. Recite the Root Lineage Guru Heart Mantra (108 times)
10. Mudra and Visualization
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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

Sanskrit Seh Syllable

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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Radiates great Buddha light from the Six Syllables,


Guiding all beings to the Buddhas Pure Land.
Zheng-fa-ming ru-lai hua-sheng pu-sa,
De-cheng zi-zai da-ci guan-shi-yin;
Pu-shi jie-fang liu-zi da-guang-ming,
Fo-guang dao-yin zhong-sheng zhi fo-tu.
14. Recite the Principal Deities Heart Mantras
15. Recite the Buddhas Name (3 times)
16. Dedication
May the pure light purify my karmic hindrances,
Enabling me to become a Self-mastery Avalokitesvara Bodhisattva,
Radiating great compassionate light to aid all beings,
So that everyone will take refuge in the Great Compassionate One.
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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5) Ksitigarbha Bodhisattva Personal Deity Practice


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
2.
3.
4.
5.

Recite the Invocation Mantra


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. Mudra and Visualization


Vajra Samaya Mudra (Pearl Holding Mudra): Hold both
hands at the navel chakra, back to back, with the right hand over
the left hand. Wedge the little finger of the left hand between the
thumb and index finger of the right hand. Wedge the thumb of the
left hand between the little finger and ring finger of the right
hand.
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 yellow

Sanskrit ha syllable

Sanskrit seed syllable ha, emitting great white light.


(2) The seed syllable inside the moon disc revolves and transforms into
Ksitigarbha Bodhisattva. Ksitigarbhas body is white and he wears a
Five-Buddha Crown and a cassock. Sitting upon a many petalled lotus,

Ksitigarbha holds a bright precious pearl with both hands.


(3) Visualize the precious pearl sending forth a brilliant white light that travels in an arc to enter
ones body through the crown chakra. As a result, ones entire body is purified.

11. Recite the Ksitigarbha 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
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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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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.

6) Maha Cundi Bodhisattva Personal Deity Practice


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.
2.
3.
4.

Recite the Purification Mantras and Earth God Mantra


Recite the Invocation Mantra
Tender the Great Homage with Visualization
Mandala Offering

5.
6.
7.
8.

Fourfold Refuge
Armor Protection
Recite the High King Avalokitesvara Sutra
Recite the Rebirth Mantra (7 times)

9. Recite the Root Lineage Guru Heart Mantra (108 times)


10. Mudra and Visualization
Maha Cundi Root Mudra: Interlace the little fingers and ring fingers of both
hands inside the palms. Extend the middle fingers so their tips touch.
Maneuver the index finger of each hand to press upon the back of each
corresponding middle finger. Bring the thumbs together so they touch side by
side. Hold the mudra in front of the chest.
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)

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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
white Sanskrit seed syllable zhun, emitting light-yellow light.
(2) The seed syllable inside the moon disc revolves and transforms into
a majestic Maha Cundi Bodhisattva whose body is light-yellow.
Sanskrit zhun syllable
Wearing a crown adorned with the image of a Buddha, Maha Cundi
has three eyes and eighteen arms. She wears a white celestial
garment and her arms are adorned with ornaments. While the original pair of hands hold the
Root Mudra, the other sixteen hands hold the following implements in a clockwise direction:
wish-fulfilling pennant, lotus, bathing vase, lasso, eight-spoke wheel, conch, precious vase,
wisdom chest, headdress, vajra scepter, hook, axe, heavenly fruit, mala beads, wisdom sword,
and Fearless Mudra.
(3) Visualize the third eye of Maha Cundi Bodhisattva emitting a brilliant white light that arches
and enters ones body through the crown chakra, purifying the body into crystal white.
(4) Visualize the third eye at Maha Cundi Bodhisattvas brow-point shine a brilliant light into
ones third eye. Dwell on this visualization with utmost effort. (If one desires to open ones
third eye, one needs to work on this visualization until there is a tingling sensation at the
brow-point.)
11. Recite the Maha Cundi 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 Maha Cundi appear
inside the bead and come to the forefront.
Mantra: Om, dze-lee dzu-lee, zhun-tee, 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)
13. Emerging from Samadhi
Praise Verse:
Great Sacred Cundi Deity, full of mercy and accomplishments, homage to you!
Great Compassionate Personal Deity, with grace and merit as vast as oceans, homage to you!
Great Powerful Mantra-holding Deity, subjugator of all demons and disasters, homage to you!
Great Boundless Fortune-bestowing Deity, fulfiller of wishes and revealer of Suchness, homage
to you!
Da-sheng zhun-ti zun, ai-min yu shi-jian, cheng-jiu zhu si-di, wo jin gong-jing li.
Da-ci zhun-ti-zun, wo jin wei ben-zun, fu-chi gong-de-hai, wo jin gong-jing li.
Da-li zhun-ti-zun, shan-zai ming-chi-wang, xiang-fu zhu mo-nan, wo jin gong-jing li.
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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.

7) Yellow Jambhala Personal Deity Practice


Preparation of shrine: In front of the image of Yellow Jambhala, set up a clean tray lined with money
and covered with a mound of rice. Place three lit incense sticks in the mound of rice before the
practice.
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
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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.

Tender the Great Homage with Visualization


Mandala Offering
Fourfold Refuge
Armor Protection

7. Recite the High King Avalokitesvara Sutra


8. Recite the Rebirth Mantra (7 times)
9. Recite the Root Lineage Guru Heart Mantra (108 times)
10. Mudra and Visualization
Vajra Mudra: Hold the Mudra in front of the chest.
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) 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

Sanskrit jum syllable

Yellow Jambhala. His body is yellow and he sits in a half-lotus


posture. Wearing a gemstone crown and gemstone chains on his
body, Yellow Jambhalas round face appears prosperous and
slightly fierce. His right hand holds a pear-shaped treasure object

and his left hand holds a treasure-spouting mongoose.


(3) Visualize the big toe of Yellow Jambhalas right extended foot swelling up, causing him great
pain. At this time, chant in ones heart Om Ah Hum, So-Ha 3 times to invoke the Five
Buddhas to appear in the empty space above.
(4) Visualize each of the Five Buddhas emit a beam of light to empower Yellow Jambhala. Chant
the Empowerment Mantra Om hum jum seh ya 3 times. The empowerment from the Five
Buddhas reduces the swelling of his right big toe until the swelling disappears. Yellow
Jambhala smiles and his mongoose opens its mouth to spew gold onto the rice platter, turning
the mound of rice into a mountain of gold.
(5) At this time, one may visualize the object of ones desire being spewed out of the mongooses
mouth.
11. Recite the Yellow Jambhala Heart Mantra
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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.

8) Padmasambhava Personal Deity Practice


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
2. Recite the Invocation Mantra
3. Tender the Great Homage with Visualization
4.
5.
6.
7.

Mandala Offering
Fourfold Refuge
Armor Protection
Recite the High King Avalokitesvara Sutra

8. Recite the Rebirth Mantra (7 times)


9. Recite the Root Lineage Guru Heart Mantra (108 times)
10. Mudra and Visualization
Padmasambhava Vajra Mudra: Cross the hands, with the right
hand in front of the left so that they are back to back. Hook the two
little fingers onto each other. Extend the index fingers so they point
to the sky at an angle. Press the thumbs upon the middle and ring fingers of each hand
respectively so that they clench. Hold the mudra at chest level.
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)
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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 pink light.
(2) The seed syllable inside the moon disc revolves and transforms into
Padmasambhava. Padmasambhavas body is pink and he wears a
Sanskrit seh Syllable
jeweled crown. Sitting on a lotus moon disc, he holds a vajra
scepter in his right hand, a trident vajra (three pronged staff) in the curve of his left elbow,
and a nectar-and-jewels filled skull cup in his left hand.
(3) Visualize the nectar transform into a brilliant white light that travels in an arc to enter and
empower one. This nectar eradicates all transgressions, illness, and demonic interferences,
resulting in a state of great self-mastery.
11. Recite the Padmasambhava 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 Padmasambhava appear
inside the bead and come to the forefront.
Mantra: Om ah hum, be-dza, gu-ru, beh-ma, sid-dhi, hum, seh. (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:
Padmasambhava, Great Lineage Guru, Chief Holder of Light,
You appear whenever called upon.
Instill light into our hearts
And eternally guard the mind of bodhicitta.
Lian-shi zhong chi da-guang-ming,
Sui-qing sui-zhi da-zu-shi;
Guang-ming guan-zhu zhong-sheng xin,
Pu-ti da-xin heng hu-chi.
14. Recite the Principal Heart Mantras
15. Recite the Buddhas Name (3 times)
16. Dedication
May my great resolve to cultivate
Enable me to quickly attain the realization of Padmasambhava.
By becoming one with him,
I will help all beings arrive at the Buddha Realm.
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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.

9) Lapis Lazuli Light Medicine Buddha Personal Deity Practice


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
2. Recite the Invocation Mantra
3. Tender the Great Homage with Visualization
4.Mandala Offering
5. Fourfold Refuge
6. Armor Protection
7. Recite the High King Avalokitesvara Sutra
8. Recite the Rebirth Mantra (7 times)
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9. Recite the Root Lineage Guru Heart Mantra (108 times)


10. Mudra and Visualization
Medicine Buddha Five-colored Light Mudra: Place the left hand before the left side of the
chest, with the palm facing upward. Press the left thumb upon the nail of the left index finger.
Place the right hand before the right side of the chest, with the palm facing outward and fingers
together. Bend and press the thumb against the center of the palm.
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)

Sanskrit bhai syllable


Tibetan hum syllable
(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 blue Sanskrit seed syllable bhai, emitting great blue
light. (The Sanskrit bhai syllable can be replaced with the Tibetan hum syllable.)
(2) The seed syllable inside the moon disc revolves and transforms into Medicine Buddha.
Medicine Buddha possesses the 32 perfection marks and looks just like Amitabha Buddha.
Sitting on a lotus seat, his body is blue in color. His hands form a Meditation Mudra holding a
bowl filled with healing nectar.
(3) Visualize the heart of Medicine Buddha emit a brilliant blue light. This blue light shines and
empowers one through ones crown opening. Ones entire body becomes transparent like the
color of lapis lazuli. All karmic hindrances and illnesses are eradicated.
(4) The blue light emerging from the heart of Medicine Buddha expands. Ones heart also emits a
blue light. The two lights converge and meet in the space above, and instantly, one transforms
into Medicine Buddha. The Medicine Buddha in the empty space and the Medicine Buddha
that one transforms into are one and the same. There is no difference between the two.
11. Recite the Medicine Buddha 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 Medicine Buddha
appear inside the bead and come to the forefront.
Mantra: Deh-yah-tah, om, beh-ka-dzee-yah, beh-ka-dzee-yah, ma-ha
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beh-ka-dzee-yah, la-dza-sah-mo-kyah-doh-heh, 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)
13. Emerging from Samadhi
Praise Verse:
Medicine Buddha perpetuates in samsara.
His Twelve Great Vows benefit numerous beings,
His blue light empowers and brings eternal life.
Supremely accomplished Lapis Lazuli Light Medicine Buddha,
We shall prostrate at his feet and take refuge.
Shi-er da-yuan rao-yi zhong-sheng jiu-zhu-shi,
Fang lan-guang guan-zhu shi-ren yong-de chang-sheng;
Zui-shang shu-sheng cheng-jiu yao-shi guang-wang-fo,
Yi-yi ben-zun zu-qian gui-yi yu ding-li.
14. Recite the Principal Heart Mantras
15. Recite the Buddhas Name (3 times)
16. Dedication
May Medicine Buddha empower my practice
To attain realization,
Eradicate all illnesses,
And increase wisdom and merit.
May I merge with Medicine Buddha.
May all beings attain bliss and peace.
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
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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.

10) Avalokitesvara Bodhisattva Body Shrine Calamity Evasion Practice


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
2.
3.
4.
5.

Recite the Invocation Mantra


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. 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.

11. Recite the Thousand-armed Thousand-eyes Avalokitesvara Heart Mantra


Mantra: Namo, sam-man-do, moo-toh-nam, wah-dzi-la, da-mo-seh. (108 or 1080 times)
12. Entering Samadhi
(Nine Cycle Breathing, Entering of the Deity into Oneself, Release of Oneself into the Cosmic
Consciousness, Breath Counting)
13. Recite the Principal Heart Mantras
14. Recite the Buddhas Name (3 times)
15. Dedication
16. Recite the Hundred Syllable Mantra (3 times)
17. Tender the Great Homage with Visualization
18. 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.

11) Fourfold Boundary Protection Practice


As a True Buddha cultivator and Vajrayana cultivator, one must know how to protect oneself, the
shrine, and residence. Vajrayana has the Fourfold Boundary Protection Practice - a protective
measure for the shrine and oneself.
There are four mudras in this practice:
1. Vajrakilaya Mudra
The middle and ring fingers of both hands insert parallel and horizontal to each other, together
with little fingers and index fingers joining at the tip. The two thumbs also join at the tip,
pointing downward like the shape of a vajrakilaya. After forming this mudra, visualize four
vajrakilayas inserted into earth, surrounding oneself and the shrine.
2. Vajra Net Mudra
It is the same as the Vajrakilaya Mudra, except the thumbs do not touch, but still point downward.
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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.

12) Smoke Offering Practice


Ignite the fire for smoke offering. Start the practice below once the smoke comes out from the
burner.
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
2.
3.
4.
5.

Recite the Invocation Mantra


Tender the Great Homage with Visualization
Mandala Offering
Fourfold Refuge

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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.

10. Mudra and Visualization


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
Sanskrit Seh
Four-Armed Avalokitesvara Bodhisattva.
Syllable
(3) Next visualize your heart emitting a brilliant blue light with the blue
Sanskrit seed syllable hum. It transforms into a hook that hooks the Four-Armed
Avalokitesvara Bodhisattva to travel through your crown opening to descend down the
central channel until reaching and resting on the heart chakra lotus. Snap your fingers once
and visualize yourself become the Four-Armed Avalokitesvara Bodhisattva.
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)
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12. Smoke Offering and Visualization


Recite: Om Ah Hum (21 times)
Lang Yang Kang (21 times)
(Om is to transform all the offerings to as vast as the Universe. Ah is to purify all the
offerings. Hum is to empower them with dharma taste. Lang is fire or raising fire. Yang is
wind which will transform into smoke. The wind will blow off the smoke. Kang means
extending to the whole vast emptiness.)
Garuda Mudra: Form the mudra (see picture below) moving in upward motion. (This represents
the smoke soaring and filling up the space.)
Visualization: Visualize the incense burners smoke filling up the
space and transforming into five auspicious offerings, auspicious
clothing, foods and drinks, utilities, houses, cars, refrigerators,
electronics, and all kinds of precious objects filling up the space. All
these items appear before you in your visualization.
Dedicate the smoke engendered to ghosts and spirits as well as karmic
enemies and creditors who afflict and hinder you. Once they receive
these offerings, they will leave you.
Recite: Om, Ah-bu-la-di, Pu-ba-yeh, so-ha. After each mantra recitation, snap thumb and
middle finger once. (7 times)
13. Entering Samadhi (optional)
14. Recite the Principal Deities Heart Mantras
15. Recite the Buddhas Name (3 times)
16. Dedication
If offering to Buddhas and Bodhisattvas, please recite:
With the five sublime offerings, I sincerely render to all Buddhas, Bodhisattvas, vajra
protectors, dakas, dakinis, and heavenly beings through the smoke offering.
If offering to karmic enemies and creditors, please recite:
With the five sublime offerings, I sincerely render to Incense-Eating God Buduga and
retinue, Kinnara and retinue, Five-Knots Incense-Eating God and retinue, Dragon Kings,
Dragon Maidens and their retinue, mountain gods, water gods, river gods, ocean gods, and
all Bardo beings and suffering beings. May their desires be fulfilled. May all Bardo beings
be liberated from fears and suffering. May the Buddha bless me to attain the perfect bliss
body and to quickly attain realization. Even if the power is not acquired yet, may the
Buddha bless me to be delivered, despite of all obstacles, by the merits of the cultivation. I
sincerely practice the supreme Dharma.
Continue with the following:
May the merits of the practice be dedicated to eradicate all hindrances. May all beings in
samsara be liberated from the waves of suffering of the Four Great Elements.
May all who uphold the name of Amitabha Buddha
Be born together in the Pure Land of His Western Paradise.
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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.

13) White Mahapadmakumara Birthday Celebration Ceremony


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 ceremony
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. Tender the Great Homage to the Root Lineage Guru, Triple Jewels and Shrine
2. Incense Praise
3. Pure Dharma Body Buddha
4. Pure Incense of Sila and Samadhi
jie ding zhen xiang fen qi chong tian shang;
(Pure heart of sila and samadhi like incense, soars into the sky when lit;)

di zi qian cheng re zai jin lu shang.


(Disciples faithfulness like warmth, radiates throughout the golden censer.)

qing ke fen yun ji bian man shi fang;


(In an instant, its scent suffuses the entire universe;)

xi ri ye shu mian nan xiao zai zhang.


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(Thus was how Yasodhara of past avoided hindrances and calamities.)

na mo xiang yun gai pu sa mo he sa. (3 times)


(Homage to the Enlightened One, cloud canopy of fragrance, Bodhisattvas, Mahasattvas.)

5. Recite the Purification Mantras and Earth God Mantra


6. 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,
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, Namo Acala, Namo Yellow Jambhala,
Namo Ganesha, Celestially Venerated Jade Emperor, Celestial King Xuan-tian, Lord Brahma,
Namo Four Heavenly Tutelaries, Namo Skanda Bodhisattva,
Namo Sangharama Bodhisattva, Naga King of Ocean, Tai Sui God,
Cheng Huang City God, Namo all Buddhas of the Ten Directions and Three Periods, all
Bodhisattvas and Mahasattvas, Namo Maha Prajna Paramita.
7. Tender the Great Homage with Visualization
8. Mandala Offering
9. Fourfold Refuge
10. Armor Protection
11. Recite the High King Avalokitesvara Sutra
12. Recite the Rebirth Mantra (7 times)
13. Recite the Four Immeasurable Vows
14. Recite the Bodhicitta Mantra
15. Recite the Repentance Verse and Mantra
16. Praise Verse
Lotus is the nature of your Dharmakaya essence.
Your right hand displays the Dharma-teaching Mudra,
Your left hand displays the Lotus-holding Mudra.
Your Nirmanakaya manifests in myriad realms.
Celestial garments and exquisite jewels reveal your magnificence.
By merging the lineages of your transmissions,
Taoism, Sutrayana, and Tantrayana,
A supreme and precious teaching was born.
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True Buddha Tantric Dharma guides the sentient beings


And liberates all, without omission!
17. Recite the True Buddha Sutra
18. Three Lights Empowerment
Pray to White Mahapadmakumara to bestow the Three Lights Empowerment while holding the
Padmakumara Mudra.
19. Recite the Padmakumara Heart Mantra (108 times)
20. Entering Samadhi
21. Homage to Buddhas, Bodhisattvas and Their Vows
Namo Shakyamuni Buddha, Namo Vairocana Buddha, Namo Amitabha Buddha, Namo White
Mahapadmakumara, Namo Avalokitesvara Bodhisattva, Namo Maitreya Bodhisattva, Namo
Akasagarbha Bodhisattva, Namo Samantabhadra Bodhisattva, Namo Vajrapani Bodhisattva,
Namo Manjusri Bodhisattva, Namo Hindrance-Removing Bodhisattva,
Namo Ksitigarbha Bodhisattva, Namo Lotus Light Self-Mastery Buddha, Namo all Buddhas and
Bodhisattvas of the True Buddha Assembly, Namo all Buddhas and Bodhisattvas of the Ten
Directions and Three Periods.
22. Recite the Fourfold Refuge
(1) Seeking refuge in the Root Lineage Guru and wishing sentient beings to validate the
profound essence of emptiness and Great Perfection.
(2) Seeking refuge in the Buddha and wishing sentient beings to realize the supreme path,
aspiring the highest bodhicitta.
(3) Seeking refuge in the Dharma and wishing sentient beings to immerse deeply in the Tripitaka
and attain ocean-like wisdom.
(4) Seeking refuge in the Sangha and wishing sentient beings to guide others without hindrances
and to live in harmony.
23. 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.
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.
24. Recite the Sutra Homage Repentance Verse
Homage and offerings to Buddhas are supreme deeds,
engendering boundless merit;
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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.
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 Ceremony: May all endeavors be auspicious.

14) Sacred Feast Offering (Ganachakra Puja Offering or Tsok)


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
2. Recite the Invocation Mantra
3. Tender the Great Homage to the Root Lineage Guru, Triple Jewels and Shrine (prostrate 3
times)
4. Refuge Aspiration Verse (3 times)
Take refuge in the supreme Triple Jewels,
Repent all my transgressions,
Follow the affinity for the goodness of sentient beings,
and maintain the bodhi of Perfect Enlightenment in my mind.
All the Buddhas, sublime Dharma and Sangha
I take refuge until achieving bodhi;
For the benefit of oneself and others,
I now aspire the heart of bodhicitta.
Since aspiring the supreme bodhicitta,
I vow to benefit all living beings,
to perform all sublime acts of bodhicitta,
and to attain Buddhahood for the benefit of all sentient beings.
5. Sacred Feast Offering Aspiration
Wish the karmic hindrances of mine and all sentient beings be removed,
Enable us to attain perfect wisdom and merit;
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Validate the supreme bodhi together;


Provide this sacred feast offering with earnestness,
Pray for the bestowing of blessing with sincerity.
6. Recite the Emptiness Mantra (visualize the sublime emptiness of all dharma nature).
Mantra: Om, si-ba-wa, su-da, sa-er-wa, da-er-ma, si-ba-wa, su-do-hang. (3 times)
7. Bless the Offerings
Visualize a skullcap offering bowl appearing from emptiness. Inside the bowl contains five meats
and five nectars, or boundless incense, flowers, fine cuisines, fresh fruits, or all offerings from
the shrine.

8. Recite the Three Syllable Mantra of Lang (

), 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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Purifying the perfect innate Buddha-nature within.


May Living Buddha Lian-sheng live long in this world,
Turning the True Buddha Vajrayana dharma wheel.
I now invoke you in all earnestness,
And pray for your great compassion and protection.
Eliminating calamities and hindrances while increasing our awareness,
Accomplishing this auspicious offering and bestowing perfection.
11. Mandala Offering
Mount Meru together with the Four Continents, sun and moon,
Transforms into precious treasures to offer to the Buddhas.
May the immeasurable merit arisen from this auspiciousness,
Be dedicated to the attainment of bodhi together with all sentient beings.
12. Present the Eight Offerings and Chant the Respective Mantra
(1) Ah-gan, so-ha, om ah hum. (water)
(2) Ba-dan, so-ha, om ah hum. (bathing water)
(3) Bu-bie, so-ha, om ah hum. (flowers)
(4)
(5)
(6)
(7)

Du-bie, so-ha. om ah hum. (incense)


Ah-luo-gei, so-ha, om ah hum. (lamp)
Gan-dei, so-ha, om ah hum. (perfume)
Ni-wei-dei, so-ha, om ah hum. (fruits)

(8) Sha-da, so-ha, om ah hum. (bliss)


13. Recite the 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
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Namo Living Buddha Lian-sheng


Namo the True Buddha Assembly, all Buddhas, Bodhisattvas, and Mahasattvas everywhere
throughout the Three Periods.
14. Invocation of Padmakumara (Mudra and Visualization)
Visualization: Emptying the mind.
Recite the Emptiness Mantra:
Om, si-ba-wa, su-da, sa-er-wa, da-er-ma, si-ba-wa, su-do-hang. (3 times)
(1) Visualize the Root Lineage Guru seated in the empty space and bestowing the Three Lights
Empowerment.
(2) Perform the entering of the Root Lineage Guru into oneself. Recite the mantra zha hum ban
huo, and become one with the Root Lineage Guru.
(3) Recite the Root Lineage Guru Heart Mantra. (108 times)
Meditation: Visualize the Root Lineage Guru entering ones body, and the entire body radiating
bright light illuminating all ten directions and merging into the self-nature ocean of no-thoughts
and purity.
15. Recite the Principal Deities Heart Mantras
16. Sacred Feast Offering or Ganachakra Puja Offering
Next, toss the sacred feast offering into air and chant the following:
(Participants form the Offering Mudra and enter into the profound state of meditation.)
Om Ah Hum
Beseech the assembly of gurus to dine on this sacred feast offering.
Beseech the assembly of personal deities to dine on this sacred feast offering.
Beseech the assembly of dakinis to dine on this sacred feast offering.
Beseech the assembly of dharma protectors to dine on this sacred feast offering.
Beseech all Jambhalas and treasury vault gods to dine on this sacred feast offering.
Beseech all gods and ghosts to dine on this sacred feast offering.
Beseech all mountain and earth gods to dine on this sacred feast offering.
Beseech past parents from the six realms of samsara to dine on this sacred feast offering.
Beseech all karmic enemies and creditors to dine on this sacred feast offering.
Beseech all to accept the outer sacred feast offering.
Beseech all to accept the inner sacred feast offering.
Beseech all to accept the secret sacred feast offering.
Beseech all to accept the pure bliss of this sacred feast offering.
17. Mudra and Offerings
Form the Offering Mudra and make offerings to the Root Lineage Guru, all the Buddhas and
Bodhisattvas in the shrine, pervading to all Buddha lands and innumerable sentient beings.
(1) Recite Om Ah Hum and visualize the offerings multiplying and filling the entire universe.
(2) 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,
dah-yah-mee.
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18. Accumulation of Merit and Repentance Verse


Before the embodiment of Triple Jewels -- the Root Lineage Guru,
With reverence I bow my head and pay homage to the Root Lineage Guru whose radiance is as
brilliant as the pristine lotus light.
I confess to the offenses of not abiding by the teachings of the Tathagatas and the Root Lineage
Guru even slandering the Root Lineage Guru.
I confess to the offenses of holding evil views, becoming angry and speaking evil against fellow
vajra brothers and sisters.
I confess to the offenses of not performing visualizations of the personal deity and shrine clearly,
not reciting mantras properly and mispronouncing mantras.
I confess to the offenses of revealing entrusted Vajrayana secrets, ten kinds of secret teachings
and deceiving the Root Lineage Guru.
I confess to the offenses of violating the root precepts, and shall earnestly repent and dutifully
abide by the Five Precepts.
I confess to the offenses of violating derivative precepts, and shall earnestly repent the lack of
diligence and shall cultivate chanting and mediation.
I confess to the offenses of not having performed offerings during the six times (three times in the
day and three times at night) and on the fifteenth and last day of the lunar month because of
laziness, greed, and miserliness.
I confess to the offenses of being lax in discipline allowing my body, speech, and mind to violate
precepts, and shall repent all transgressions.
I earnestly repent my offenses for purity.
19. Recite the Hundred Syllable Mantra
When reciting the Hundred Syllable Mantra, first visualize Vajrasattva sitting on top of ones
crown opening and then chant the mantra. While chanting the mantra, visualize turning of the
mantra wheel inside Vajrasattvas heart, producing nectar that pours down and cleanses oneself of
karmic hindrances. This nectar, which now contains ones karmic hindrances, descends down
[into a hole in the ground] and is consumed as a delicacy by the Hell Kings. The nectar slowly
fills and purifies ones entire body. When the recitation is over, visualize the hole in the ground
sealing up. Everything transforms into a light entering Vajrasattva and Vajrasattva transforms into
light which enters into oneself.
This practice is divided into three different parts: the beginning, middle, and end. One only
performs visualization for the beginning and the end. In the middle, one chants and visualizes at
the same time. While chanting the mantra, visualize the nectar continuously pouring down and
cleansing away karmic hindrances.
Recite the Hundred Syllable Mantra (21 times)
Recite this verse:
Wishing all our transgressions accumulated since the beginningless time from reincarnations are
eliminated, attaining perfect purity.
20. Make Offering
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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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End of Practice: May all endeavors be auspicious.


Xiu-fa yuan-man, ru-yi ji-xiang.

II. Conduct Dharma Services


1) Funeral Recitation
(To be performed at the dharma ceremonial venue only. Before recitation, the deliverance tablet for
the deceased should be set up at the dharma ceremonial venue.)
1. Incense Offering
The presiding dharma missionary offers incense, and all pay homage to the Root Lineage Guru,
Triple Jewels and shrine. Next, request the benefactor of the recitation to offer incense to pay
respect.
2. 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
Clap twice, then cross hands and snap thumbs and middle fingers.
4. Recite the Supplication
5. Supplication and Registration Form Blessing
After blessing, burn the Supplication and registration form with some golden paper money (i.e.
joss paper).
6. Boundary Protection
Use vajra scepter and vajra bell and Fourfold Boundary Protection.
7. Incense Praise
8. Recite the Purification Mantras and Earth God Mantra
9. 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 Central Direction Vairocana Buddha,
Namo Eastern Direction Aksobhya Buddha,
Namo Western Direction Amitabha Buddha,
Namo Southern Direction Ratnasambhava,
Namo Northern Direction Amoghasiddhi,
Namo Shakyamuni Buddha, Namo Medicine Buddha,
Namo Limitless Celestially Venerated Golden Mother of the Jade Pond,
Namo Vajrasattva Bodhisattva, Namo Padmasambhava,
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Namo Great Compassionate Avalokitesvara Bodhisattva,


Namo Great Vow Ksitigarbha Bodhisattva, Namo Maha Cundi Bodhisattva,
Namo Great Powerful Ucchusma, Namo Acala, Namo Yamantaka,
Namo Yellow Jambhala, Namo Four Heavenly Tutelaries,
Namo Skanda Bodhisattva, Namo Sangharama Bodhisattva,
Namo all Buddhas of the Ten Directions and Three Periods,
all Bodhisattvas and Mahasattvas, Namo Maha Prajna Paramita.
10. Tender the Great Homage with Visualization
11. Mandala Offering
12. Fourfold Refuge
13. Armor Protection
14. Recite the High King Avalokitesvara Sutra
15. Sutra Recitation
Recite the True Buddha Sutra/Amitabha Sutra/Ksitigarbha Bodhisattva Sutra. (Before reciting
each chapter, the benefactor is requested to offer incense to pay respect.)
16. Recite the Rebirth Mantra (7 times)
17. Recite the Great Compassion Dharani (1 or 3 times) optional procedure

18. Three Lights Empowerment


Pray to White Mahapadmakumara to bestow the Three Lights Empowerment while holding the
Padmakumara Mudra.
19. Recite the Padmakumara Heart Mantra (108 times)
Visualize White Mahapadmakumara radiating great white light on the deceased, removing all his
or her karmic hindrances from past lives and the deceased is guided by the light to take rebirth in
the pure land.
20. Entering Samadhi
21. Recite the Principal Heart Mantras
22. Recite the Buddhas Name (3 times)
23. 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 life and death,
And may I develop the qualities of Buddhahood,
And thus free all who suffer.
Dedicate the merits of chanting sutras, mantras, and the Buddhas name to________ (the
deceaseds name). Pray to Living Buddha Lian-sheng, Buddhas and Bodhisattvas to shine
Buddha light upon ________ (the deceaseds name), eliminating his or her karmic hindrances so
he or she may quickly be reborn in the pure land.
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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.

2) Liberating the Living Ceremony (for live creatures)


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 ceremony
will be auspicious. Visualize your parents, children, relatives, friends, and enemies join you in this
ceremony.
Wake Up Call: Clap twice, then cross hands and snap thumbs and middle fingers.
1. Tender the Great Homage to the Root Lineage Guru, Triple Jewels & Shrine
2. Recite the Willow Branch Holy Water Praise
yang zhi jing shui bian sa san qian;
(The holy water from willow branch sprinkle across three thousand Buddha-worlds or chiliocosms;)
xing kong ba de li ren tian;
(Its empty nature and eight virtues benefit humans as well as devas;)

fa jie guang wu bian;


(Pervading the dharma realm without bound;)

mie zui chu qian;


(Eradicating karmic hindrances and defilements;)

huo yan hua hong lian;


(Transforming hells flames into red lotus flowers;)

nan mo qing liang di pu sa mo he sa;


(Namo the Cool and Tranquil Ground Bodhisattva and Mahasattva.)

3. Boundary Protection (using vajra scepter and vajra bell)


4. Recite the Purification Mantras and Earth God Mantra
5. Recite the Invocation Mantra
Om Ah Hum, So-Ha. (3 times)
We sincerely invoke:
Namo Enlightened Holy Red Crown Vajra Master, Living Buddha Lian-sheng (3 times)
Namo all Buddhas and Bodhisattvas of the Lotus Pond Assembly (3 times)
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6.
7.
8.
9.

Tender the Great Homage with Visualization


Mandala Offering
Fourfold Refuge
Armor Protection

10. Recite the Supplication


All lineage gurus of True Buddha School, vajra acharyas and Triple Jewels of the Ten Directions
and Three Periods, all Buddhas, Bodhisattvas and Mahasattvas:
We beseech your compassionate witness and protection.
Here are living creatures from land, sea, and air. They were captured by men and ready to be
killed.
True Buddha School disciples, aspiring great compassion from the Bodhisattvas benevolent way,
purchased these living creatures from captivity and are now releasing them back to nature.
In accordance to the Mahayana teachings, we seek repentance and refuge under the enlightened
teacher Holy Red Crown Vajra Master Lian-sheng on their behalf.
Yet, the severe karmic hindrances of these creatures delude their consciousness. Hence, they
cannot understand the profound teachings of the Buddha. We beseech the Enlightened Holy Red
Crown Vajra Master Lian-sheng, all Buddhas, Bodhisattvas and Mahasattvas to bestow great
blessings on these creatures so they can be awakened and liberated from samsara.
True Buddha School disciples on behalf of these living creatures from land, sea, and air, repent
their past crimes before the Root Lineage Guru and Triple Jewels.
You, living creatures, should earnestly repent with us.
11. Recite the Repentance Verse
(Participants recite the verse on behalf of the living creatures)
All my transgressions committed since time immemorial,
which originate from beginningless greed, hatred, and ignorance,
and which are manifest through my body, speech, and mind,
these I fully confess and repent to the Root Lineage Guru.
All my transgressions committed since time immemorial,
which originate from beginningless greed, hatred, and ignorance,
and which are manifest through my body, speech, and mind,
these I fully confess and repent to the Buddha.
All my transgressions committed since time immemorial,
which originate from beginningless greed, hatred, and ignorance,
and which are manifest through my body, speech, and mind,
including countless karmic hindrances and defilements,
these I fully confess and repent.
Pray to the compassionate Buddha to empower me until I achieve Buddhahood.
Recite the Repentance Mantra:
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Om, be-dza, sa-ma-ya, soo-deh-ah. (108 times)


12. Recite the Seven Buddha Karma Elimination Mantra
Mantra: 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)
13. Recite the Hundred Syllable Mantra (3 times)
14. Perform Purification on Living Creatures with Great Compassion Dharani Water
(Participants recite the Padmakumara Heart Mantra 49 times)
Mantra: Om ah hum, gu-ru-bei, ah-ha-sa-sa-ma-ha, lian-sheng sid-dhi, hum.
15. Transmit the Fourfold Refuge (Participants visualize the Root Lineage Guru radiate three great
lights and chant the following 3 times):
(1) Namo Guru bei. Taking refuge in Living Buddha Lian-sheng, you shall not
fall into the evil path.
(2) Namo Buddha ye. Taking refuge in the Buddha, you shall not fall into the
hell realm.
(3) Namo Dharma ye. Taking refuge in the Dharma, you shall not fall into the
hungry ghost realm.
(4) Namo Sangha ye. Taking refuge in the Sangha, you shall not fall into the animal realm.
Recitation conductor chants:
You, the children of Buddha, take refuge in the lineage gurus of True Buddha School, the
Root Lineage Guru and Triple Jewels. From now on, you address Namo Enlightened Holy
Red Crown Vajra Master Living Buddha Lian-sheng as your guru. You shall not take refuge
in other gurus. You shall not fall into the hell, hungry ghosts, nor animal realms. You have
taken refuge in the Root Lineage Guru and Triple Jewels.
16. Aspiration
Recitation conductor chants alone:
You, the children of Buddha, we now recite the Four Great Vows for you. When you hear these
vows, learn to cultivate the Dharma relying on your Root Lineage Guru so listen carefully.
Participants recite:
Sentient beings are countless, I vow to deliver them all.
Afflictions are endless, I vow to sever them all.
Dharma gates are innumerous, I vow to learn them all.
Paths of Buddhahood are supreme, I vow to attain them all.
Sentient beings who have not realized the self-nature, I vow to deliver them all.
Afflictions which arise from not realizing the self-nature, I vow to sever them all.
Dharma gates that reveal the self-nature, I vow to learn them all.
Paths of Buddhahood lead to the self-nature, I vow to attain them all.
17. Recite the Seven Tathagatas Epithets
Solo recitation by the conductor only:
Fellow Buddhist disciples, today I shall recite the auspicious titles of the seven Tathagatas on
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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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23. 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.

3) Recitation for the Dying


Start by praying 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).
1. Fourfold Boundary Protection
This is used instead of the vajra scepter and vajra bell to avoid disturbing the dying person.
2. Recite the Purification Mantras and Earth God Mantra
3. 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 Limitless Great Celestially Venerated Golden Mother of the Jade Pond,
Namo Western Pure Land of Ultimate Bliss Amitabha Buddha,
Namo Great Compassionate Avalokitesvara Bodhisattva,
Namo Mahasthamaprapta Bodhisattva,
Namo all Buddhas of the Ten Directions and Three Periods,
all Bodhisattvas and Mahasattvas, Namo Maha Prajna Paramita.
4. Tender the Great Homage with Visualization
5. Mandala Offering
6. Fourfold Refuge
7. Armor Protection
8. Recite the High King Avalokitesvara Sutra
9. Recite the Rebirth Mantra (7 times)
10. Recite the Padmakumara Heart Mantra (108 times)
The recitation group continues to chant the Padmakumara Heart Mantra or Namo Amitabha
Buddha (do not use musical instruments).
As the recitation continues, one dharma missionary or family member should speak in a soft and
gentle voice at the ear of the dying person for the following instructions:
(1) Do not be afraid of whatever you see or hear, just concentrate on chanting mantras or the
Buddhas name.
(2) Let go of all worldly concerns and worries.
(3) Visualize Living Buddha Lian-sheng shine brilliant Buddha light upon you and guide you
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into the brilliant great light.


Note: After the dying person passes away, the recitation group should continue to chant mantras
or the Buddhas name for at least another hour. This will assist the deceased to maintain his will
to be reborn in the pure land.
11. Dedication
Dedicate the merits of chanting mantras or the Buddhas name to ________ (the deceaseds
name). Pray to Living Buddha Lian-sheng, Buddhas and Bodhisattvas to shine brilliant Buddha
light upon ________ (the deceaseds name), eliminating his or her karmic hindrances so he or she
may quickly be reborn in the pure land. (There is no need to use the vajra scepter and vajra bell).
12. Recite the Hundred Syllable Mantra (3 times)
13. Tender the Great Homage with Visualization
14. Recite the Completion Mantra
Om Bu-Lin. (3 times)
Om Mani Padme Hum.
Notes:
(1) In case of an emergency, steps 4 to 9 may be omitted.
(2) The mantra or Buddhas name chanted should be the one that the dying person normally
chants and is familiar with.
(Excerpt from Living Buddha Lian-shengs Book 163: Crossing the Ocean of Life and Death --Care for
the Dying Part 1)

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.

Liu-yin, a metal cup-shaped percussion type of Buddhist music instrument


Small wooden fish, a wooden fish-themed percussion type of Buddhist music instrument
Statutes of the Three Sages;
Pen and paper;

5.
6.
7.
8.

Recitation audio tape and a mini cassette player;


Offerings for the Root Lineage Guru;
If recitation of sutras is to be performed, bring the appropriate sutras;
Dharma robe, a Deliverance Blanket, nectar pills, mandala sand and so forth.

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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taken care of so as to allow the dying to depart in peace.


The dying should not think of any person, worldly matter, gratitude or grudge, love or hatred.
The wise person would have to explain clearly:
Lotus practitioner! Do not worry about worldly matters. From this moment on, worldly
matters no longer concern you. Just concentrate on listening to the epithet. The Buddha
teaches us that it is only natural to have worries in life, and it is inevitable. Let go of and
be detached from everything. Focus single-mindedly on the Maha Twin Lotus Ponds of
the Western Paradise of Ultimate Bliss. Then you can be reborn into this peaceful pure
land, which is a most fortunate blessing. Now seek rebirth in the Buddha's pure land.
Recite the epithet along with us and your personal deity will appear to receive you.
At this time, Amitabha Buddha (Padmakumara) will definitely appear to receive the deceased.

III. Bestow Blessing


1) Consecration Ceremony
The Consecration Ceremony takes place after a shrine has been set up with the
Buddhas and Bodhisattvas statues. The cultivator chooses an auspicious day to
officially enshrine the Buddhas, Bodhisattvas, and other statues. Consecration
is Kai Guang (which literally means open light) or Kai Yan (which
literally means open eyes) in Chinese. These terms originated from
Establishing Statues of all Tathagatas Liturgies. According to the liturgies,
When the preparation is complete, open the eyes of light for the Buddha
statues. This is similar to painting the irises of the eyes. Then recite the Open
Eye Light Mantra two times.
When performing a Consecration, one must prepare incense, flowers,
offerings for the Buddhas, a lighted lamp, etc.
Preparation
(1) All of the following items must be purified by incense smoke:
i.
Consecration cloth (new cotton cloth)
ii.
iii.
iv.

Consecration brush pen (new brush pen)


Consecration mirror (new round mirror)
Red ink

(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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The dharma affinity has been transmitted by deities.


May all be awaken and return to self-nature.
13. Recite the Hundred Syllable Mantra (3 times)
14. Tender the Great Homage with Visualization
15. 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 Consecration: May all endeavors be auspicious.

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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Namo Acala, Namo Yellow Jambhala, Namo Ganesha,


Celestially Venerated Jade Emperor, Celestial King Xuan-tian,
Great Brahma, Namo Four Heavenly Tutelaries, Namo Skanda Bodhisattva,
Namo Sangharama Bodhisattva, Naga King of Ocean, Tai Sui God,
Cheng Huang City God, Earth God, all Buddhas of the Ten Directions and Three Periods,
all Bodhisattvas and Mahasattvas, Namo Maha Prajna Paramita
6. Tender the Great Homage with Visualization
7. Mandala Offering
8. Make Offering
(1) The dharma missionarys left hand holds a cup of alcohol (tea or water) using the Three
Mountain Mudra while the right hand forms the Sword Mudra to bless the water.
(2) Recite the verse:
Honoring heaven and heaven becomes purified.
Honoring earth and earth becomes spiritual.
Honoring men, and men become long-lived.
Honoring ghosts and ghosts become extinct.
(3) After each line, dip the ring finger of the right hand into the cup of alcohol (tea or water) and
flick the water outward.
9. Fourfold Refuge
10. Armor Protection
11. Recite the High King Avalokitesvara Sutra
12. Recite the Rebirth Mantra (7 times)
13. Bless the Salt and Rice
(1) The dharma missionary uses the Nine Syllable Integrated Mudra (Kuji-in) to bless the salt
and rice.
(2) He or she recites the Amrtakundalin Mantra. (7 times).
14. Respectfully Inform the Earth God of the Groundbreaking
For example: Honorable Earth God, ______ (name of the property owner) has purchased this
land and is breaking the ground today to start the construction of a new residence. Pray to Earth
God so the construction will proceed smoothly (modify the prayer based on the circumstance).
15. Main Procedure
(1) The dharma missionary takes the prepared bowl of salt and rice to the center of the land and
chants the Amrtakundalin Mantra. Then, lightly stomp the left foot and sprays out some salt
and rice while visualizing them transforming into a vajra scepter inserted into the ground.
(2) Next, he or she walks along the boundary of the land in a clockwise direction. At every corner,
repeat step (1).
(3) Visualize the vajra scepters connecting into a vajra wall boundary. The participants recite the
Earth God Mantra while he or she is performing these steps.
(4) Walk back to the shrine and burn the Groundbreaking Talisman before the shrine.
(5) Take the new shovel and walk to the center of the land, and dig up some earth a couple of
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times (representing the groundbreaking has commenced).


16. Recite the Groundbreaking Verse:
Heaven is vast and earth is boundless,
Nine chapters of celestial laws.
We have commenced the groundbreaking,
And sweep away all misfortune,
At this auspicious time and day.
Great prosperity for the groundbreaking.
Great prosperity and good fortune. Enrichment!
(Everyone exclaims Fa).
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.
20. Burn Golden Paper Money (Joss Paper)
End of Groundbreaking: May all endeavors be auspicious.

3) Bless the Great Compassion Dharani Water with Incense


(After the group cultivation, participants chant the Great Compassion Dharani.)
1. Light three incense sticks, raise them over your brow point, and visualize the Root Lineage Guru
appearing above your crown and radiating light on your entire body.
2. While chanting Om Mani Padme Hum, bless the water with incense in circular motion three
times for purification.
3. Respectfully invoke Avalokitesvara Bodhisattva by chanting Namo Avalokitesvara Bodhisattva
(3 times). Visualize Avalokitesvara Bodhisattva appearing before you in the empty space.
4. Recite the following prayer: I, True Buddha School disciple __________, beseech
Avalokitesvara Bodhisattva to bless the Great Compassion Dharani Water. Visualize a beam of
white light emitting from the vase in Avalokitesvara Bodhisattvas hand and entering into the
water and it begins to radiate light. Visualize this three times. Then, visualize the light from
Avalokitesvaras vase shine on the incense as well.
5. Visualize sounds of the dharani entering into the water and radiating light as participants chant
the Great Compassion Dharani.
6. Thank the Great Compassionate Avalokitesvara Bodhisattva to bless the water.
7. Dedication: I dedicate the merits to the innumerable sentient beings.
Om Mani Padme Hum.
The Procedure of Making the Great Compassion Dharani Water
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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.

4) Blessing Objects with Vajra Scepter and Vajra Bell


(Please refer to the video recording or DVD of Living Buddha Lian-sheng demonstrating on how to
use the vajra scepter and vajra bell to set up boundary protection or for blessing, purification,
enrichment, enthrallment and subjugation).

5) Drawing Talismans (Chinese ruine, Fu)


(Excerpt from Living Buddha Lain Shengs Book 77: The Divine Talismans II -- The Vital Points of Drawing
Talismans in True Buddha Tantric Dharma)

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:

Purification white light


Enrichment yellow light

Enthrallment red light


Subjugation blue light

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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.

IV. Conduct Ceremonies

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1) Fire Offering (Homa)


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 ceremony
will be auspicious. Visualize your parents, children, relatives, friends, and enemies join you in this
ceremony.
Wake Up Call: Clap twice, then cross hands and snap thumbs and middle fingers.
1. Boundary Protection (using vajra scepter and vajra bell)
2. Recite the Supplication
3. Recite the Purification Mantras and Earth God Mantra
4. 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,
Namo (principal deity of this ceremony, form his mudra, recite his epithet three times),
Namo Limitless Celestially Venerated Golden Mother of the Jade Pond,
Namo the Eight Personal Deities, Namo Acala, Namo Great Powerful Ucchusma,
Namo Four Heavenly Tutelaries, all Buddhas, Bodhisattvas and dharma protectors enshrined at
the temple (or chapter), Fire God, local protectors: Mountain God, Water God, Earth God,
all Buddhas of the Ten Directions and Three Periods,
all Bodhisattvas and Mahasattvas, Namo Maha Prajna Paramita.
5.
6.
7.
8.

Tender the Great Homage with Visualization


Mandala Offering
Fourfold Refuge
Armor Protection

9. Recite the Hundred Syllable Mantra (3 times)


10. Recite the Padmakumara Heart Mantra (108 times)
11. Mudra and Visualization
Form the principal dietys mudra and and chant the principal deitys heart mantra (108 times).
12. Bless the Mala Beads
13. Bless the Offering
Bless the offering using vajra scepter and vajra bell and recite the Blessing Offering Mantra:
Om, be-dza ha-sa. (49 times)
14. Initiation and Protection
Initiate the Homa hearth and set up boundary protection with the vajra rod. .
15. Fire Offering
(1) Ignite the fire and place the offerings into the hearth while chanting the principal deitys heart
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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.

2) Golden Mother of the Jade Pond Water Offering


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 ceremony
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.
3.
4.
5.

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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May we be full of merit and wisdom.


18. Recite the Hundred Syllable Mantra (3 times)
19. Tender the Great Homage with Visualization
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 Ceremony: May all endeavors be auspicious.

3) Great Compassion Dharani Repentance, Water Repentance, Pure Land


Repentance, Medicine Buddha Repentance
(Please contact Ling Shen Ching Tze Temple of Seattle to purchase video recordings of these
repentance practices, or refer to the procedures used at other temples).

V. Seminars

1) Buddhist Music and Instruments


(Please contact Ling Shen Ching Tze Temple of Seattle to purchase audio or video recordings
regarding these subjects, or refer to the study materials used at other temples).

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.)

1. Refrain from Killing:


We should have a compassion heart and exercise compassion towards all sentient beings. Treat
them fairly without discrimination. Do not kill or persecute any beings. Shakyamuni Buddha
found that all beings possessed the same Buddha-nature and the potential to become Buddhas.
Also, Buddhism advocates salvaging the world through compassion. Hence, the Buddha taught
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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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negative verbal karma.


5. Refrain from Taking Intoxicants:
Cultivators should be in full possession of their mental faculty. Folk wisdom teaches us, Dont
say that alcohol makes a man feel immortal; Many mistakes are committed when one is drunk; One
invites troubles, causing conflict and loss of trust. It is too late to feel regret when sober.
Cultivators must maintain a calm mind and avoid consuming alcohol and other intoxicating
substances. Alcohol and intoxicants are like hallucinogens. Getting intoxicated develops a flaw in
your character. Many misdeeds are committed after getting intoxicated. Therefore, cultivators
should maintain calmness of their mind and should abstain from alcohol and other intoxicating
substances.

3) Fourteen Root Tantric Vows


(Excerpt from Living Buddha Lian-shengs Book 48: The Realization of The Guru -- The Simple Annotation of
Vajrayanas Fourteen Root Tantric Vows)

1. Show disrespect for the guru in body, speech, and mind.


Explanation: The guru is transmitting the Dharma on behalf of the Buddha. He is the
embodiment of the Triple Jewels. In Vajrayana, the first refuge is in the guru. The guru should be
treated as a Buddha at all times. Therefore, before taking refuge, the disciple must seek to truly
understand the guru. Otherwise, if he later regrets taking refuge, the disciple is disrespectful to
the guru in body, speech, and mind. Once refuge is taken, one should respect and treasure ones
guru. By doing this, one can accumulate merit and gain achievement in the practice. If one
slanders the guru, then one breaks the first of the Fourteen Root Tantric Vows and will descend to
the Vajra Hell.
If, after taking refuge, one discovers that the guru is really a fake without any achievement in
practicing the Dharma, then one should leave the guru and take refuge in another genuine guru.
However, as a Vajrayana practitioner, one should not criticize nor slander the former guru.
2. Have no regard for the rules laid down by the Buddha.
Explanation: There are many precepts in Sutrayana and Vajrayana Buddhism. These precepts are
meant to prevent Buddhists from doing evil (for example: Five Precepts, Ten Virtuous Deeds, and
Two Hundred Fifty Precepts). Vajrayana practitioners should observe all the precepts of
Sutrayana and Vajrayana. By doing so, practitioners derive discipline power.
3. Accuse fellow vajra brothers and sisters.
Explanation: Vajrayana practitioners of the same school or different schools should never raise
the thought of hatred or of accusation toward fellow practitioners. That is why True Buddha
School has the following precept: Respect fellow practitioners and pay homage to the Root
Lineage Guru. This is especially important.
4. Abandon compassion for sentient beings and be jealous of others.
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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.

4) Fifty Stanzas of Guru Devotion


(Excerpt from Living Buddha Lian-shengs Book 46: The Cultivator from Seattle How to Serve Your Guru
after Taking Refuge)

1. All Buddhas of the Three Times,


Residing in realms of the Ten Directions,
are eternally embodied in the guru,
to whom you should pay homage three times a day.
Explanation: Disciples should pay homage to the guru and keep him in their thoughts three
times a day (at sunrise, noon, and sunset). Pay homage to him as they would to the Buddhas.
2. Summon the utmost devotion,
Hold flowers with joined palms,
Scatter them onto the mandala,
and prostrate with your head at your gurus feet.
Explanation: Disciples should make flower offering to the shrine and respectfully perform the
five point prostration to the guru.
3. Whether the guru is a layman,
Or one recently took the monastic vow,
Before sutras and Buddha statues,
Cease any doubts or defamations.
Explanation: Disciples should not raise any doubts or defamatory thoughts when the guru is
before sutras or statues of Buddhas, regardless if he is a lay person or just took the ordination
vow.
4. Disciples of the monastic order,
Should still serve their guru wholeheartedly.
If seated, stand up to greet him,
However, avoid paying homage in public.
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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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10. The accumulation of ignorance,


Results in present karmic retribution.
Constantly under the influence of stars of misfortune,
And afflicted by severe illnesses.
Explanation: Slandering the guru is a very ignorant act and will incur swift karmic retribution.
Malevolent gods will enter into the disciples hearts and they will be afflicted with severe chronic
illnesses.
11. Prosecuted by the laws of the land,
Injured by poisonous animals,
Afflicted by calamities of fire, flood and bandits,
Tormented by ghosts and demons.
Explanation: Disciples who denigrate their guru will inevitably violate the law of the land, be
injured by poisonous animals, suffer the disasters of fire, flood and robbery, and be plagued by
evil ghosts.
12. Demons like Vinayaka,
Often create hindrances.
At the end of this life,
Fall into the evil paths.
Explanation: Disciples who slander their guru will incur the wrath of evil gods. When they die,
they shall fall into the Three Evil Paths of hell, hungry ghosts, or animals.
13. Do not cause the acharya,
The slightest anxiety.
Those ignorant who commit this violation,
Are certain to fall into Avici Hell.
Explanation: Disciples who serve their guru should not bring any anxiety to him. By disobeying
and betraying their guru they will fall into Avici Hell.
14. Enduring extreme suffering,
It is difficult to elucidate the depth of frightening consequences,
By slandering the acharya,
One shall reside in this hell continuously.
Explanation: Avici Hell is the hell with the worst suffering. Disciples will suffer severe
consequences such as this, just by slandering their guru.
15. The acharya is someone who,
Propagates and upholds the correct dharma teachings.
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Hence, serve the acharya wholeheartedly,


Do not let the slightest thought of disrespect arise.
Explanation: Disciples should wholeheartedly serve their guru who propagates and abides by the
Buddhas teachings. If they have contempt for their guru, they have committed the offenses
previously mentioned.
16. Serve and make offering to the acharya often.
Generate the heart of devotion and respect,
Then many afflictions can be eradicated.
Explanation: Respect and make offering to the guru. Through the gurus blessing, your
hindrances and afflictions can be eliminated.
17. Whatever the gurus pleasure may be,
Joyfully perform acts of generosity.
Even sacrifice your mortal body,
Much less material possessions.
Explanation: Disciples should be able to sacrifice their lives, not to mention material
possessions. Those who have genuine generosity will receive blessings.
18. Even with diligent cultivation from countless kalpas,
One has yet to realize the fruition of Buddhahood.
In this present life,
The acharya now bestows fruition upon you.
Explanation: Without guidance of the guru, it is impossible to attain Buddhahood. Only through
the teachings of the guru is one able to achieve Buddhahood. Hence, all merits are bestowed by
the guru.
19. Protect the profound and sincere vow,
Of making offering to all Tathagatas,
Honoring and respecting the guru,
Like one would to all Buddhas.
Explanation: Serving ones guru is the vow that one took when received initiation in Vajrayana.
It is as important as making offering to Buddhas.
20. Regardless of how trifle ones beloved possessions are,
Present the most precious and valuable of them all,
For the seeking of boundless bodhi,
Make offering with the utmost devotion.
Explanation: The guru is the embodiment of the Triple Jewels. Offering ones guru with the
most precious possession one has will generate boundless merit.
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21. Make offering to Buddhas and the acharya,


Remembering it with each increasing thought,
This is the most supreme field of merit,
For swiftly attaining the fruition of bodhi.
Explanation: Making offering to the guru and Buddhas is the same as cultivating the supreme
field of merit. It enables one to swiftly attain the fruition of bodhi.
22. The dharma seekers who behave as such,
Possessing the merits of sila and tolerance,
Neither pretending nor deceiving the guru,
Shall attain vajra wisdom.
Explanation: Disciples should serve the guru with tolerance, sincerity, and without any false
pretense. Hence, they will definitely attain the vajra wisdom of the Tathagatas.
23. One who treads on the gurus shadow,
Shall receive retribution as if destroying a stupa.
As for the gurus bed, seat and utilities,
Do not cross over them, otherwise one commits an offense.
Explanation: Disciples should not step on the gurus shadow, sit on the gurus bed or use his
utensils. These are all considered offenses.
24. If the guru transmits teachings,
Receive them with joy.
If one cannot apply the teachings,
Politely inform the guru.
Explanation: Joyfully receive the gurus teachings. If one cannot carry out the teachings, one
should tactfully inform the guru.
25. Through the refuge and reliance in the guru,
One achieves accomplishment in all endeavors,
Resulting in present merit and future rebirth in heaven.
Hence, do not disobey his wishes.
Explanation: Through the gurus transmission of the Dharma, disciples are able to achieve
accomplishment in all practices. Hence, the guru is the supreme field of merit. Disciples should
not go against the gurus wishes.
26. Guard the possessions of your guru as you would your own life,
Respect the gurus loved ones as you would your guru.
Treat the gurus relatives as your own,
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Earnestly serve them without negligence.


Explanation: Protect the gurus possessions like you would your own life. Do not waste them.
Respect the people who the guru respects and respect the gurus relatives. You must not be
negligent.
27. Do not flaunt ones social status by using an umbrella or carriage,
In the presence of the guru.
Do not prop up ones feet nor place the arms akimbo,
Instead sit or recline with poise.
Explanation: One should be dignified and presentable before the guru. Inappropriate postures
such as propping up ones feet or placing the arms akimbo should be avoided.
28. If the situation requires you to be seated,
Do not relax by extending your legs.
Maintain a dignified bearing at all times,
And stand up immediately when the guru rises from his seat.
Explanation: Disciples should maintain a dignified bearing. While sitting, do not stretch your
legs out for comfort. As soon as the guru stands up, they should also stand up right away.
29. If the guru is performing walking meditation,
Disciples should not follow him.
Stand poised by the side,
Do not abhor him even if he coughs or sneezes.
Explanation: In the path that the guru travels, you should stand solemnly by the side. Even if he
coughs or sneezes, you should not feel disgusted toward him.
30. Do not whisper amongst each other,
In the presence of the guru,
Or engage in such behaviors as chatting and joking,
Singing and dancing.
Explanation: Before the guru, you should not whisper among each other. All undignified
behaviors should be avoided.
31. If the guru asks you to sit or stand,
Perform each request with poise and etiquette.
If travelling on dangerous roads,
Lead the way for the guru.
Explanation: Abide by the gurus instructions with respect. If travelling on dangerous roads, you
should precede the guru and guide him away from danger.

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32. It is inappropriate to display your weariness,


Crack knuckles,
Lean against posts or walls,
In the presence of the guru.
Explanation: Before the guru, you should appear energetic, do not display postures of weariness.
Your body should not lean against posts or walls. Stop all inappropriate behaviors.
33. If you are washing clothes or feet,
Taking a bath or other related tasks,
Inform the guru in advance,
So the tasks will be performed out of the gurus sight.
Explanation: Let the guru know that you are going to wash your clothes, feet or body so the
guru will not see it.
34. It is improper,
To speak the gurus full name.
If someone makes an inquiry,
Simply provide his dharma name.
Explanation: It is improper for you to call the gurus full name. If someone asks about his name,
you may answer with the gurus dharma name.
35. If the guru orders a task to be performed,
You should be at his service.
Dutifully carry out the task entrusted,
Always remember it and do not let it slip your mind.
Explanation: Make yourself available to serve your guru. Remember the task he entrusted to you
and try your best to accomplish it.
36. If you laugh, cough, or yawn before the guru,
You should cover your mouth.
If you have matters to inform the guru,
Bow with respect and disclose them with a gentle tone.
Explanation: If you want to laugh, yawn, or cough, you should cover your mouth before the
guru. If you have something to ask or discuss with the guru, you should speak with a respectful
bow.
37. If laywomen,
Come to hear the Dharma with devoted hearts,
Join their palms and carry themselves with dignity,
And focus their attention on the gurus face.
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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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43. Fellow cultivators and same lineage generation cultivators,


Should not be taken as disciples.
Avoid accepting service and homage,
In the presence of your guru.
Explanation: There should not be a distortion in the lineage transmission. Fellow cultivators,
who took refuge in your guru, are not allowed to take refuge in you. This is an issue of lineage
integrity.
44. If you are making offering to the guru,
Present it with both hands to show reverence.
If the guru bestows a gift,
You should respectfully accept it with both hands over your head.
Explanation: Whenever presenting an offering or accepting a gift from the guru, you should hold
it with both hands over your head to demonstrate respect.
45. Devotedly cultivate the correct dharma,
With persistence and without neglect.
If the guru commits improper actions,
Request explanations with a tender voice.
Explanation: Disciples should concentrate on their practices with persistence. If the guru
violates precepts, you should not intentionally find fault with him.
46. If you cannot cultivate the gurus teachings,
As a result of illness,
You should respectfully explain to the guru,
Then, no offense is committed.
Explanation: The teachings of the guru should be practiced with persistence. If you are ill and
unable to practice the teachings, you should tactfully inform the guru. Then, there will not be any
offense committed.
47. Often bring joy to the guru,
And keep him away from anxiety.
Perform these acts with diligence,
Which are too many to describe.
Explanation: Do everything you can to please the guru. Resolve all difficulties for him. Make
offering and serve the guru with reverence and diligence. There are too many ways to serve the
guru to list them all.
48. Those Vajra Tathagatas,
Personally proclaimed,
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And also taught in the scriptures that,


Accomplishment could be attained through reliance on the guru.
Explanation: The Buddhas said that one can achieve great accomplishment through reliance on
the guru.
49. Disciples who
Have sincerely taken refuge in the Triple Jewels,
Should be taught the Stanzas of Guru Devotion,
Request them to memorize these first.
Explanation: New initiates should memorize the Fifty Stanzas of Guru Devotion to avoid
committing any offenses.
50. Next, transmit the Vajrayana teachings to them,
Enabling them to become correct dharma vessels.
The Fourteen Root Tantric Vows,
Should be memorized and observed as well.
Explanation: After disciples have received the Refuge Empowerment, transmit the Vajrayana
practices so they can become the cultivators for the correct dharma. The Fourteen Root Tantric
Vows must also be transmitted and observed by the disciples so they will become virtuous
Vajrayana cultivators.
Note: The term guru, acharya or master as mentioned in the Fourteen Root Tantric Vows and
Fifty Stanzas of Guru Devotion refers only to the Root Lineage Guru.

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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5. To perform virtuous deeds.

6) Seven Chakra Exercise


(Excerpt from Living Buddha Lian-shengs Book 51: Highest Yoga Tantra and Mahamudra -- The Techniques
of Mahamudra)

1. The Life Force Exercise


While lying on your back, with your arms straight out behind you, inhale slowly and lift your
upper body slowly from your waist. Continue to bend forward, lowering your upper body as far as
you can and grasp your toes with your fingers. Hold your breath for three to eight seconds before
releasing it. Return back to the starting position of lying flat on your back. Repeat this sequence
eight times.
This exercise is similar to a sit up, but differs slightly. One may visualize white light while
inhaling, blue light while exhaling, and red light while holding the breath. The breathing should be
gradual and full. The body should bend over from the waist from as low point as possible, ideally
resting the chest on the thighs.
This Life Force Exercise helps to press qi or breath towards the navel chakra, so as to release all
the knots around that chakra.
2. The Loosening Technique
Seated in the cross-legged full lotus position, with the hands clasped into a fist and held closely at
the waist, turn the upper body from right to left and from left to right as one sequence. Repeat this
five times. This turning of body helps to loosen the knots around the navel chakra, which helps to
clear the knots and eliminate any problems in the navel area.
3. The Inverted Technique
This is an inverted pose. The novice may practice it by supporting himself against a wall. This
inverted pose requires the head, neck and shoulder areas to press on the floor, with the hands placed
on the back, while keeping the elbows in and resting on the floor. The body beyond the shoulder
forms a straight line. Tuck your chin against your chest and keep your legs together, focusing your
attention on the tips of your feet.
Keep your body still. Hold the pose for about 2 to 5 minutes. Repeat three times.
This inverted technique serves to fill the whole body with qi. After completing this technique,
rotate your neck several times either clockwise or counter-clockwise to release the knots around the
throat chakra. This posture can eliminate all the problems around the throat chakra.
However, this inverted technique is unsuitable for the elderly and those suffering from high blood
pressure. Those who are unable to do a shoulder stand should not attempt this technique.
4. The Slapping Technique
This technique requires one to sit cross-legged. Extend your hands and rub your palms to produce
heat. Lift your right arm straight up to expose the armpit. Slap your right armpit 3 times with your
left palm.
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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.

7) Six Positional Dynamic Physical Exercise


(Please note that the students preparing for the Dharma Assistant or Lecturer examination may refer
to a book in a collection of literary works by Grand Master Lian-sheng entitled The Great Tutelary
of Vajrayana, book number 112, wherein the chapter on The Key Methods in Kundalini Exercise
page 194 is to be read for the details of this dynamic physical exercise. The student may also refer to
a video recording dated back to September 3rd of 1994 for details. Apologetically, no English
translation has been made available yet for the above-mentioned references).

8) Precious Vase Breathing Exercise


(Please note that the students preparing for the Dharma Assistant or Lecturer examination my refer to
a book in a collection of literary works by Grand Master Lian-sheng entitled Having Walked Past
the Farthest Corners of the World, book number 111, wherein a chapter on The Foundation of the
Inner Tantra Precious Vase Breathing Exercise page 186 is to read for details of this breathing
exercise. The student may also refer to a video recording dated back to February 19th of 1994 for
details. Apologetically, no English translation has been made available yet for the above-mentioned
references).
.

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6. True Buddha School Introductory Handbook


I. Neophytes Queries
Importance of Faith
Religious faith gives a man spiritual reliance and a goal, for faith itself gives rise to an invisible
strength. By cultivating our speech and action, our morality and spirituality are uplifted, and we can
reach the realm of sainthood.

Reasons Why We Believe in Buddhism


UNDERSTANDING KARMA AND REINCARNATION
Karma simply means cause and effect. Everything in this world is governed by karma, for cause
and effect is ever present and exacting. For instance, there are people with great talents and skills who
never have the opportunity to live up to their potential. Yet, there are other people who are illiterate but
excel in their endeavors and become leaders in their fields. Karma spans lifetimes, and if we want to
understand why certain events happen to us in this lifetime, we must know this, What we are today is
a result of our deeds in past lives, and our present deeds build our lives in the future.
Buddhism is based on the law of karma, which moves in cycles of past, present and future lives.
The law states that any good or bad karma that is created today shall have a corresponding result of
happiness or suffering in the future. There is a Chinese saying, Calamities and blessings never pass
through a doorway except when invited. Thus, it really goes to say, We reap what we sow. Hence,
Good deeds bring good fruition, bad deeds bring bad fruition. Karma is not unfair; its just that the
time is not yet ripe.
When sentient beings, due to the karmic actions they create, attract all kinds of karmic
consequences, they spend lifetimes dwelling in the six realms of samsara (the six realms are the
heavenly realm, human realm, asura realm, animal realm, hungry ghost realm, and hell realm). This is
called reincarnation. You can say that karma is the axle, the driving force of the wheel of reincarnation,
and it is the reason why sentient beings continue their cycles of life and death. The Buddha once said,
Despite hundreds and thousands of kalpas, the karma you create does not disappear. When the
conditions of circumstances meet, you must bear the consequence of your karmic actions.

PROPER CULTIVATION WILL LEAD YOU OUT OF REINCARNATION


Happiness and suffering are intertwined in our world. We must endure physical sufferings of birth,
aging, sickness and death as well as emotional sufferings of separation, hatred and unfulfillment.
There is also the suffering of the five skandhas (aggregates). These are the eight kinds of sufferings in
life.
The reason for cultivation is to remove all past and present karma and hindrances through the
practice of correct dharma, and to receive purification. It simply means that upon our death, we can
have a smooth journey on the road to the Buddha Land without encountering any obstacles along the
way.
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Assurance of a Place after Death:


The true meaning of life is to improve the level of our spiritual awareness so we may transcend the
six realms and attain liberation from all our worries. We must make preparation for the inevitable
appointment with death. Once the moment of reckoning has come upon us, We can take nothing with
us except our karma. Hence we must gain control over where our place of rebirth will be in this
lifetime. From the perspective of Buddhism, it means we need to have all the conditions ready for
liberation from samsara.
Rising from the Ordinary to Sainthood and Liberating from Samsara:
Buddhism classifies the spiritual universe into ten realms: Buddha, Bodhisattva, Pratyeka Buddha
(Solitary Buddhas), Sravaka (Sound-Hearers or Arhats), heaven, human, asura, animal, hungry ghost,
and hell realms. The first four realms are known as the Four Holy Realms, while the subsequent six
realms are known as the Six Mundane Realms. The higher the realm above the human world, the
greater the blessing. Likewise, the lower the realm below the human realm, the greater the suffering.
Once we understand the principles of karma and reincarnation, we must eliminate all the negative
karma created and accrued from our past lives, purify ourselves, and lift ourselves to the higher and
purer spiritual realms. It is our only way to exonerate ourselves from bondage of samsara, the wheel of
life and death, and free ourselves from suffering.
Liberation of the Spirit and Gaining Rebirth in the Pure Land of Ultimate Bliss:
The average human lifespan is less than a hundred years, and when we leave this world, everything
that means so much to us our spouse, children, and wealth are lost in the blink of an eye. Our
karmic burden is all that we take with us. Life after life, we go through this wheel of reincarnation,
bound by the forces of karma, and act out different roles. Yet, all these lives are nothing but emptiness
in the end.
Hence, the purpose of cultivation is to gain self-realization, attain liberation from samsara, and
return to the Four Holy Realms. We do not want to remain in the endless cycle of the six realms. By
cultivating the correct dharma, our spirits can be liberated and reborn in the luminous Buddha Land
without being subject to reincarnation. In other words, we have the power to transcend the three realms
which are the realms of desire, form, and formlessness.
The doctrine of Buddhism is encapsulated in this saying: Avoid all evil, do only good, and purify
the mind.
Avoid all evil and do only good is how we can benefit many sentient beings. It is not enough to
liberate ourselves, as we need to perform benevolent deeds and help others with compassion (most
religions adhere to this universal theme).
Purify the mind refers to the purification of our own hearts, so that we may increase the brilliance
of wisdom, and enter into the Void, where we shall realize the universal truth, and liberate ourselves
from all anxieties and the cycle of reincarnation.

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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).

Differences between Traditional Buddhism and Vajrayana Buddhism


SUTRAYANA BUDDHISM AND VAJRAYANA BUDDHISM
The Sutrayana tradition of Buddhism is the fundamental teachings of Buddhism, where the
teachings are revealed to all in a clear and comprehensible way. They are taught in accordance to the
needs and affinity of sentient beings. Apart from the Vajrayana teachings, all Buddhist teachings of the
Four Noble Truths, the Twelve Links of Dependent Origination, the Six Paramitas, and thousands of
others as taught in the Tripitaka (the Buddhist Canon), are part of the Sutrayana tradition.

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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.

heavenly beings as well as sentient beings of the six realms).


The uniqueness of the True Buddha Tantric Dharma includes the ability to deliver the spirits
attached to the meat to a better rebirth. Animal spirits can then gain an affinity with the Buddha when
they come in contact with the Buddhas spiritual light. This is of vital importance.
Other differences between the Sutrayana and Vajrayana traditions include the depiction of Buddha
statues, the arrangement of altars, etc.

Significance of Taking Refuge


Taking refuge means accepting guidance, reliance, and redemption or deliverance.
The heart of taking refuge lies in one word: faith. Faith is the beginning of all endeavors, just as the
saying goes:
Faith is the foundation of the path, the mother of virtues;
Nuturing and fostering all righteous ways of action,
Purging of all uncertainties,
Revealing the unsurpassed road to enlightenment.
The doctrine of faith, understanding, practice, and realization as taught in Buddhism begins with
faith.

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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.

Significance of Taking Refuge in Living Buddha Lian-Sheng


and True Buddha School
THE MERITS OF TAKING REFUGE
Living Buddha Lian-sheng has the dharma title of Great Blessing Vajra, and is the Root Lineage
Guru of True Buddha School. True Buddha disciples who cultivate the Root Lineage Guru Practice
shall receive spiritual union or interfusion with the Root Lineage Guru, and this is certainly a most
blessed experience. In the mundane realm, you gain health, long life, love within the family, fortune,
wisdom, and the fulfillment of all wishes. In the transcendental realm, you gain the attainment of a
Bodhisattva.
After taking refuge, students will be protected by thirty-six guardians sent by the Four Heavenly
Tutelaries (devarajas) according to the Sutra of Consecration. If these students can also cultivate the
Root Lineage Guru Practice, Vajra-yaksa, his retinue of five hundred and multitudes of Bodhisattvas
will provide protection.
All students who take refuge and receive the respective empowerment shall, through diligent
cultivation of the Root Lineage Guru Practice, benefit themselves and others because the merit of the
Root Lineage Guru Practice is boundless. All transgressions are extinguished, and all evil shall depart.
It is the most responsive of all practices, and should be widely propagated.

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THE METHODS OF TAKING REFUGE


In Writing:
At 7:00 a.m. (your local time) of either the first or the fifteenth of every lunar month, face the
direction of the rising sun. With palms joined, reverently recite the Fourfold Refuge Mantra three times:
Namo Guru bei, Namo Buddha ye, Namo Dharma ye, Namo Sangha ye. Seeking Living Buddha
Lian-shengs guidance, I am taking refuge in the True Buddha and prostrate three times.
Send a letter to the True Buddha Foundation to indicate your wish to receive refuge empowerment.
State your name, address, age, and enclose a voluntary offering to Living Buddha Lian-shengs contact
address. Upon receiving the letter, the True Buddha Foundation will process your request. The address
is:
Grand Master Sheng-yen Lu
17102 NE 40th Ct.
Redmond, WA 98052, USA
Tel: 425-885-7573
Fax: 425-883-2173
Upon receiving the refuge request letter, the True Buddha Foundation will send you a refuge
certificate, a picture of Living Buddha Lian-sheng, and instructions on how to start cultivation of the
Four Preliminary Practices.
In Person:
You may obtain refuge empowerment personally from Grand Master Lu, or from a True Buddha
acharya who confers the empowerment on behalf of Grand Master, by visiting a True Buddha temple,
chapter, cultivation group, or by attending a True Buddha ceremony.
PROBLEM WITH RECEIVING OTHER REFUGE EMPOWERMENTS
Those who have taken refuge with True Buddha School have received the lineage transmission,
and it is best not to accept other refuge empowerments. Otherwise, there may be a chaos in the lineage
transmission, and the students will lose the power of transmission from True Buddha School.

Why Empowerments Are Necessary


MERITS OF EMPOWERMENTS

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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.

Importance of Lineage Transmission

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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.

Meaning of Living Buddha


The word tulku in Tibetan is translated in Chinese as living Buddha. It refers to enlightened
cultivators who have chosen to return to the world. Enlightened cultivators are beings who have
realized the mind, seen the Buddha-nature and attained self-mastery over life and death. In principle,
tulkus are incarnations of Buddhas, Bodhisattvas, Arahats, or Sravakas who return to the world to
deliver sentient beings. However, once incarnated as human beings, they have to start over with the
cultivation process. Tulkus who have undergone rigorous training and once again achieved the state of
realizing the mind, seeing the Buddha-nature and attaining self-mastery over life and death are
genuine living Buddhas.
Living Buddha Lian-sheng is naturally a tulku because he is the incarnation of White
Mahapadmakumara. Moreover, he has received the essence of Vajrayana from Padmasambhava in a
series of pure visions. His profound realization in Vajrayana Buddhism led many Tibetan rinpoches to
seek refuge. Therefore, he is regarded as the Great Tulku among tulkus.

Why the Founder of True Buddha School Is Known as Living Buddha


Lian-Sheng
LIVING BUDDHA LIAN-SHENG IS THE TEACHER OF MANY TULKUS AND
SENIOR MASTERS
Tibetan rinpoches and exoteric Buddhist masters such as Reverend Da-xiong, Hui-song of Fo
Guang Shan (Buddha Light Mountain), Yuan-heng Temples Reverend Shi-hui-da, and Reverend
Shi-ji-guang have taken refuge with Living Buddha Lian-sheng.
FIVE MILLION STUDENTS AROUND THE WORLD ADDRESS THEIR ROOT LINEAGE GURU,
HIS HOLINESS LIAN-SHENG, AS LIVING 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)

An opening at the crown.


Revealing his lunar birth date (the four pillars or BaZi).
Accomplishment of Bardo Deliverance.
Bestowing blessings and taking on someone elses karma.

(7)
(8)
(9)
(10)

Attainment of great wisdom.


Gain access to terma, esoteric teachings hidden in the elements.
Establishment of pure lands of the bliss body and emanation body.
Unaffected by the Eight Winds.

LIVING BUDDHA LIAN-SHENG IS A VAJRA ACHARYA OF TEN VIRTUES, WHOSE


ATTAINMENTS IN THIS LIFETIME ARE AS FOLLOWS:
Understands the teachings of the Sutrayana and Vajrayana traditions
Endowed with the three wisdoms
Attains great supernatural powers
Relentless perseverance
Transmissions of the Vajrayana teachings are given in gradation of stages
All is done for the sake of sentient beings
Acts in accordance with the Buddha-dharma
Well-versed in all sutras and treatises
Supreme wisdom
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Illumination from within and gains realization through actual practice


THE GREAT VOWS OF LIVING BUDDHA LIAN-SHENG
I (Living Buddha Lian-sheng), due to compassion for sentient beings, hereby vow to remain in the
saha world throughout all lifetimes until the last sentient being attains Buddhahood.
I vow to enter hell to deliver all sentient beings in spite of having to suffer excruciating pain and
agony. Like the vow of Ksitigarbha, I shall not enter nirvana until hell is empty. I shall not forsake a
single sentient being.

Lifetime Accomplishments of Living Buddha Lian-Sheng


Living Buddha Lian-sheng, whose real identity is the White Mahapadmakumara, was born into the
human world where he attained Buddhahood through his cultivation. He was conferred the name
Lotus Light Self-Mastery Buddha by Shakyamuni Buddha in the spiritual world.

Why Disciples Worship the Images of Living Buddha Lian-Sheng


The principal deity on the shrines of True Buddha School disciples is the White
Mahapadmakumara, the spiritual identity of Living Buddha Lian-sheng. This is placed in the central
position to highlight the importance of the lineage, for there shall be no accomplishment if there is no
blessing from the lineage.
If a person has yet to attain Buddhahood and the persons photo is enshrined for worship, his life
will be shortened, and he may pass away very soon. More than five million disciples of True Buddha
School, including laity, monks and nuns, tulkus and rinpoches, have enshrined and worshipped the
photo of Living Buddha Lian-sheng over a period of time, some for over twenty years. Yet, Living
Buddha Lian-sheng remains healthy and alive. This is a proof that Living Buddha Lian-sheng is
complete with the ten virtues and is the manifestation of a true Buddha.

Importance of Cultivating the True Buddha Tantric Dharma


We cultivate in pursuit of the eternal truth, to seek wisdom and blessings. There is too much
suffering in the human life, and impermanence is everywhere. Regardless of what you do or do not
achieve, everything becomes emptiness in the end. Once you recognize this truth, you will understand
why there is the need to cultivate.

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THE TRUE BUDDHA TANTRIC DHARMA IS SUITABLE FOR MODERN


PEOPLE
The True Buddha Tantric Dharma adheres to the Buddhist teachings of right faith and right
thought, and is rendered adaptable to the modern life. Its characterized as follows:
1. The True Buddha Tantric Dharma as transmitted in True Buddha School is tailored for the masses,
widely available, and practical. It is suitable for practice in ones home.
2. The True Buddha Tantric Dharma integrates the teachings of Taoism, Sutrayana Buddhism and
Vajrayana Buddhism. Living Buddha Lian-sheng reveals the secret mantras and pith instructions
to the world. His teachings, infused with precepts and principles expounded in the Sutrayana
traditions, also combine with Taoist skills for helping the mundane world, but practiced in the
Vajrayana style. Hence, it is truly suited to people of all religious beliefs.
3. The founder of True Buddha School, Living Buddha Lian-sheng, with compassion and
egalitarianism, advocates that when it comes to donating, no discrimination should be made
against anyone as to the donation amount and social status. Thus, participants in all True Buddha
ceremonies and activities may make whatever donation amount at their free will.
4. It is an individuals decision and choice to adopt a vegetarian or carnivore lifestyle, regardless of
whether the individual is a lay person, monk or nun. However, it is required to perform the Bardo
Deliverance and offering ritual prior to any meals.
5. The True Buddha Tantric Dharma offers the swiftest way to eradicate negative karma and its
teachings are tailored to fit the pace of a modern lifestyle.
The True Buddha Tantric Dharma is the essence of teachings based on years of cultivation by
Living Buddha Lian-sheng as he made his journey from an ordinary person to Buddhahood.
Discarding redundant traditional rituals, he condenses the teachings into a series of simple, concise,
and yet effective practices tailored to the grind of modern life. By cultivating daily, the practitioners
undergo a gradual and subtle transformation, and spiritual interfusions come swiftly. This is one of the
extraordinary qualities of the True Buddha Tantric Dharma.
THE SIGNIFICANCE OF THE EMERGENCE OF TRUE BUDDHA SCHOOL IN
THIS AGE OF DEGENERATION
1. The worldly aspect of the True Buddha Tantric Dharma helps one fulfill the wishes of good health,
longevity, love and respect in family, good fortune, wisdom, etc.
2. The spiritual aspect of the True Buddha Tantric Dharma helps one eliminate worries and transcend
life and death, reaching the state of the all-encompassing wisdom of true and perfect realization,
the fruition of Buddhahood.
3. The spirit of True Buddha School is to guide a individual towards the righteous, illuminating the
hearts of sentient beings with truth and virtues. Through cultivation, one illuminates the path
towards Buddhahood.
4. True Buddha School is perfect, and is the most unique path among all schools of Buddhism. It
helps avert calamities and threats caused by wars.

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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.

An Introduction to True Buddha School


Circumstances and Goals of Establishing True Buddha School
AFFINITY FOR ESTABLISHMENT
Having been conferred the prediction of Buddhahood by Shakyamuni Buddha; entrusted with the

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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Organizational Structure of True Buddha School


WHY THE TRUE BUDDHA FOUNDATION WAS ESTABLISHED
Mission of the True Buddha Foundation:
The mission of the True Buddha Foundation is to establish a strong and structured organization to
administer True Buddha School. Under the guidance of the True Buddha Foundation, temples,
chapters, cultivation groups, authorized organizations, and dharma missionarys (acharyas, senior
reverends, reverends, dharma instructors, dharma assistants, and other people responsible for dharma
activities) can effectively propagate the True Buddha Tantric Dharma and widely disseminate the
schools teachings to sentient beings. The establishment of the True Buddha Foundation also provides
guidance and leadership for the future development of True Buddha School.
Establishment of the True Buddha Foundation:
All current acharyas of True Buddha School cast a public vote to elect twenty-one acharyas as the
committee members. Among the twenty-one committee members, the seven members with the highest
number of votes are elected as the True Buddha Foundations Core Committee Directors.
WHY VAJRAYANA ASSOCIATIONS WERE ESTABLISHED
True Buddha Vajrayana associations were established in accordance with Living Buddha
Lian-shengs teachings of: Purifying the world through Buddha-dharma, enhancing life through
Buddhist teachings, and transforming the hearts through Buddhist principles.
They not only bring together the religious strength of reform and direct the hearts of people
towards the correct path, but also display and promote the compassionate heart of Buddhism.
Moreover, these associations feed back to the society through the care and concern of others. While
volunteering with these associations, disciples develop compassion by empathizing with the pains and
suffering of others as their own.

Fundamental Beliefs of True Buddha School


Based on the pivoting principle of Honor the Guru, Treasure the Dharma and Practice Diligently
as expounded by Guru Rinpoche Padmasambhava, and through actual practice and validation, one
proves that the Buddha-dharma is a teaching based on rationality and not superstition. All disciples
who have taken refuge must practice at least once daily.
Where performance is concerned, it is required that:
Outwardlyone should avoid all evil actions and do only good deeds.
Inwardlyattain the goal of Buddhahood by cultivating the Vajrayana practices to purify the
body, speech, and mind.
Disciples are required to observe the True Buddha School Precepts including the Fourteen Root
Tantric Vows, Fifty Stanzas of Guru Devotion, and other Sutrayana and Vajrayana precepts. They
should also exercise equanimity and tolerance towards all other religions.
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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.

Principle and Function of the True Buddha Sangha


Act in accordance to the spirit of the Root Lineage Guru Living Buddha Lian-sheng.
Abide by the principle of True Buddha School to Honor the Guru, Treasure the Dharma, and
Practice Diligently. Work towards the goal of "Enlighten the heart and discern the Buddha-nature of
Mind, and attain self-mastery over life and death, and ultimately achieve spiritual liberation.
Abide by the Fourteen Root Tantric Vows, Fifty Stanzas of Guru Devotion, True Buddha School
Ordination Vows, and True Buddha School Precepts. Study the Buddha-dharma, and dutifully adhere
to the precepts. With the right faith and view, and the support and encouragement from one another, all
may practice the Dharma, gain spiritual attainment, help the society and redeem sentient beings.
Overseeing the long term development of the True Buddha Dharma as ones sole responsibility.
Promoting the wholesome development of the Sangha in order to perpetuate the lineage of the True
Buddha Dharma.
Disseminating the True Buddha Tantric Dharma by serving oneself as a role model, implementing,
and advocating the teachings so as to liberate oneself and others.

Exceptionality of True Buddha School


TRUE BUDDHA SCHOOL IS EXCEPTIONAL IN:
1. The expedient methods of using the fruition accomplishment as the foundation for cultivation.
2. The transmission of the Root Lineage Guru (Padmakumara) Practice, which connects the disciples
to the Root Lineage Guru in the swiftest way.
3. The complete set of mundane and transcendental teachings and practice procedures, also including
the Eight Personal Deity Practices to suit the needs of those with Taoist, Sutrayana, and Vajrayana
Buddhist capacity.
4. The Root Lineage Guru who is validated by the Buddhas and Bodhisattvas of the Ten Directions
and Three Periods as the Holy Red Crown Vajra Master, Venerable Lian-sheng. He is also
endowed with the ten virtues of the Buddha.
5. The spiritual experiences of disciples. Besides the phenomenon of spiritual experiences as seen in
many cases of deliverance, the spiritual validation are seen through its transcendental
accomplishment. There are many instances whereby True Buddha practitioners left behind sariras
and relics upon death and cremation. This phenomenon includes prisoners on death row who took
refuge in Living Buddha Lian-sheng and practiced diligently. Upon their executions, they left
behind many relics and sariras after their bodies were cremated.
Thus, True Buddha School is a school based on true spiritual validations and experiences, and the
True Buddha Tantric Dharma is indeed the supreme Buddha-dharma.
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III.

Essential Steps for Cultivating the True Buddha Tantric Dharma


Precepts after Taking Refuge
THE TRUE BUDDHA SCHOOL PRECEPTS WHICH PRACTITIONERS MUST
OBSERVE:

The Five Precepts which are refrain from: killing, stealing, sexual misconduct, lying and
taking intoxicants.

The Fourteen Root Tantric Vows


The Fifty Stanzas of Guru Devotion
The True Buddha School Lineage Transmission
The Code of Rules and Disciplines
TEN PRECEPTS OF CULTIVATION:

Honor the Guru


Practice honesty
Refrain from prodigality with wealth
Refrain from mischievousness
Refrain from slander
Refrain from harboring evil thought
Refrain from contaminations
Refrain from harming others
Refrain from lust
Refrain from carelessness

IMPORTANCE OF THE SAMAYA PRECEPTS


The Samaya Precepts established in Vajrayana refer to the precepts held between the practitioners
and the Root Lineage Guru, their personal deities, and their dharma protectors. It is a pledge of pact.
If they slander their Root Lineage Guru, it is tantamount to breaking the Samaya Precepts, thus
breaking the alliance. This is a severe offense in Vajrayana and will result in falling into vajra hell.
TO GAIN ACCOMPLISHMENT IN THE PRACTICE OF VAJRAYANA, THE PRACTITIONERS
MUST GENERATE THE THREE FORMS OF BODHICITTA
(1) Action and Vow Bodhicitta (Great Compassion)
(2) Ultimate or Paramartha Bodhicitta (Great Wisdom)
(3) Samaya Bodhicitta (Great Concentration)
These three forms of bodhicitta are regarded as the Bodhisattva heart of Vajrayana practitioners.

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Fundamental Principles of Cultivating True Buddha Tantric Dharma


HOW THE TRUE BUDDHA PRACTITIONERS SHOULD CULTIVATE
The practitioners should practice single-mindedly on a straight path.
The practitioners should follow and abide by the precepts, and all cultivations should not be done
carelessly. Otherwise, it is easy to commit the offense of negligence.
Below are the circumstances which allow practices to be carried out by focusing only on the main
procedures. Otherwise, all practices must strictly follow the procedures outlined in the sadhana rituals.
When traveling abroad on a plane, car or ship, where the offerings are not available, the
practitioners may rely purely on visualizations to cultivate. This is cultivating using the expedient
methods.
When near time of death, the practitioners may practice only with the use of visualizations.
Those who have gained self-realization may practice with visualizations.
The practitioners may practice in any time and place, for everything is pure if the heart is pure.
THE NEED TO PRACTICE DILIGENTLY
All Vajrayana practitioners must place great importance on actual practice. It is through actual
practice that they receive the power of root lineage blessing. It transforms the spiritual illness of
disdain over the Buddha-dharma. Actual practice enlightens them to the uniqueness of the True
Buddha Tantric Dharma. Actual practice eradicates negative karma. It is through actual practice that
they gain constant peace and substantial benefits. It helps them attain self-mastery over life and death,
and leads them to realize the mind and see the Buddha-nature. It gives them access to the real
knowledge of the universal truth.
MENTAL PREPARATION FOR CULTIVATING THE TRUE BUDDHA
TANTRIC DHARMA
The practitioners must have the basic knowledge of, have faith in, and respect their Root Lineage
Guru.
The Root Lineage Guru must be seen as the totality of Buddha, Dharma, Sangha, personal deity,
dakini, and dharma protector.
They should be determined to liberate themselves from all defilements through cultivation.

How to Cultivate the True Buddha Tantric Dharma


STAGES OF CULTIVATING THE TRUE BUDDHA TANTRIC DHARMA
The stages of cultivating the True Buddha Tantric Dharma begin with the outer practices, followed
by the inner practices, the secret practices, and finally the most secret practices. Hence you begin with
the Generation Stage (the outer practices), and later proceed to the Completion Stage (the inner
practices, secret practices, and most secret practices) in this order.
The proper sequence of practices is outlined as follows:
OUTER PRACTICES:
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The Four Preliminary Practices


The Root Lineage Guru Practice
The Personal Deity Practice
INNER PRACTICES:
The Treasure Vase Breathing Practice
The Inner Fire Yoga
Opening the Central Channel
SECRET PRACTICES:
Opening of the Five Chakras
Heruka Practices
Highest Yoga Tantra
MOST SECRET PRACTICES:
The Great Perfection
LEVELS OF EMPOWERMENTS
(1) The Initial Level of Empowerments the Outer Practices (which include the Preliminary
Empowerments, Root Lineage Guru Practice Empowerment, and various deity empowerments).
(2) The Second Level of Empowerments the Inner Practices (which include the Treasure Vase
Breathing Practice, Inner Fire Yoga, Meditation on the Drops, and Non-leakage Practice
However, the Non-leakage Practice is only transmitted to a selected few).
(3) The Third Level of Empowerments the Secret Practices (Highest Yoga Tantra).
(4) The Fourth Level of Empowerments the Most Secret Practices (Great Perfection).
FOUR PRELIMINARY PRACTICES
By reciting the Fourfold Refuge Mantra, the practitioners generate the strength of reliance, where
their hearts completely depend and rely upon the Root Lineage Guru, Buddha, Dharma, and Sangha.
With the faith of complete dependence and reliance, they shall attain spiritual conviction and
accomplishment.
The practice of the Tender the Great Homage reflects the trust and sincerity towards the Buddhas,
Bodhisattvas, dharma protectors, dakas, dakinis, and deities. The prostration reins in their pride and
removes all attachment to the self, purifying the body, speech, and mind of the practitioners.
Additionally, prostration provides good exercise and the practitioners can maintain a healthy body.
The practice of the Mandala Offering rapidly accumulates merits which help to increase their
virtue and wisdom.
The Vajrasattva Practice eliminates eons of negative karma.
The Four Preliminary Practices are the foundation practices of Vajrayana Buddhism. If the
practitioners gain yogic union through these practices, they shall attain the spiritual level of "Equal
Enlightenment" of a Bodhisattva. Without such accumulation of merit, how can anyone practice the
Tantric Dharma?

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ROOT LINEAGE GURU PRACTICE


All Vajrayana accomplishments come from the blessings of the Root Lineage Guru, as all pith
instructions are being transmitted by the Root Lineage Guru. This is not only the affinity of all lineages,
but also the very affinity of realizing the emptiness state as taught in the Mahayana teachings.
Therefore, the practitioners must cultivate the Root Lineage Guru Practice without fail.
Furthermore, the Root Lineage Guru Practice is the shortest and swiftest route to achieve a
spiritual interfusion between the Root Lineage Guru and disciples. All True Buddha disciples must
commit to the Root Lineage Guru Practice until they achieve genuine results. Only then can they
proceed to cultivate the Personal Deity Practice. In this manner, they can avoid all deviation and
pitfalls.
EIGHT PERSONAL DEITY PRACTICES
Some True Buddha practitioners are especially close to a certain deity and their characteristics and
vows resonate with each other. Living Buddha Lian-sheng feels that practitioners may choose a
particular deity practice to cultivate so they may attain a spiritual interfusion swiftly. This is the
compassion that Living Buddha Lian-sheng has bestowed upon his disciples, opening the gateway of
the expedient methods.
Vajrayana Buddhism places the utmost emphasis on the blessings of the Root Lineage Guru. It is
important to visualize the Three Lights Empowerment from the Root Lineage Guru and recite his
mantra 108 times in the main procedures of all Eight Personal Deity Practices (with the exception of
the Padmakumara Practice, which already includes this visualization and mantra chanting).

Levels of Accomplishments of the True Buddha Tantric Dharma


THREE KINDS OF ACCOMPLISHMENTS
Accomplishment of Mantra Recitation the spiritual accomplishment attained through chanting of
mantras.
Accomplishment of Samadhi the spiritual accomplishment attained through meditation.
Accomplishment of Fire Offerings (Homas) the spiritual accomplishment attained through Fire
Offerings (Homas).
NINE GRADES OF ACCOMPLISHMENTS

Initial Grade: Wish fulfillment


Second Grade: Summoning spirits
Third Grade: Knowledge of past lives
Fourth Grade: Immortality attained through mantra recitation
Fifth Grade: Wheel-Turning King
Sixth Grade: From the first to the fourth level Bodhisattvahood.
Seventh Grade: From the fifth to the seventh level Bodhisattvahood.
Eighth Grade: Above the eighth level Bodhisattvahood.
Ninth Grade: Attainment of the Supreme Perfect Enlightenment, the teacher of humans
and gods, Buddha.

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IV.

Other Miscellaneous Issues


Question 1: Are supernatural abilities constituted as part of the True Buddha
Tantric Dharma?
The practice of the True Buddha Tantric Dharma integrates training of the three secrets of body,
speech, and mind under the blessings and empowerments of the True Buddha Lineage. The ultimate
goal is to achieve the state of realizing the mind, seeing the Buddha-nature, and attaining self-mastery
over life and death.
Supernatural abilities are the by-product of cultivation. They do not rely upon the lineage
empowerments and blessings, nor do they require the integrated training of the three secrets. The
possession of supernatural abilities does not necessarily indicate that the practitioner has achieved the
state of realizing the mind, seeing the Buddha-nature, and attaining self-mastery over life and death.
Question 2: Does the guru, acharya or master as mentioned in the Fourteen Root
Tantric Vows and Fifty Stanzas of Guru Devotion, refer to all vajra acharyas?
The term guru, acharya or master as mentioned in the Fourteen Root Tantric Vows and
Fifty Stanzas of Guru Devotion refers only to the Root Lineage Guru.
In the early writings of Living Buddha Lian-sheng, his reference to guru, acharya or master
refers only to the Root Lineage Guru, and not other vajra acharyas.
It is important to take note of this differentiation during your study of his writings and be clear of
who your Root Lineage Guru is.

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