HOW TO SET UP A TANTRIC SHRINE

(Translated by Janny Chow, Edited by Steve Quan)

Far too many disciples remain uncertain as to the layout of a tantric shrine. It is in response to frequent requests for such information that this article is written.
The most important reason for setting up a tantric shrine is to dedicate an area for peaceful and uninterrupted daily cultivation.

One should practice before the tantric shrine at least once, and ideally twice, each day. The tantric shrine is both for personal cultivation and for making offerings to the Buddhas and Bodhisattvas.

An elaborate and solemnly adorned tantric shrine can induce joy and reverence in the practitioner, and inspire cultivation. Making offerings inside a tantric shrine is equivalent to "offering to the Triple Jewels above, and aiding the Four forms of birth below," and magnifies in subtle ways one’s fortune and wisdom.

Master Lu knows the great importance of locating the shrine in a room capable of "storing spirit and concentrated energy"; therefore, the statues of the Buddhas and Bodhisattvas should be installed against a sturdy wall which has neither windows nor openings. Moderate lighting should be used.

To begin with, the main deity at the center should be one’s own personal deity, i.e., the primary focus of one’s daily cultivation. This signifies that the personal deity yoga is the main practice, and the fruition of the practice is transformation into this personal deity. Central placement of the personal deity also facilitates "visualization."

According to tradition, the number of Buddhas and Bodhisattvas in the shrine is an odd number (such as one, three, five, or seven).

The arrangement of the statues should be, in descending order, Buddhas, Bodhisattvas, Diamond Protectors, and heavenly Gods. The principal deity should be in the middle, the higher ranked among the rest should be at the right, and the lower ranked at the left. If there are numerous deities, they can be arranged into two, three, or even five separate tiers. For the object of offering, one may use statues of Buddhas or Bodhisattvas, or pictures (mandalas), or mantra wheels.

As previously mentioned, the principal statue in one’s tantric shrine should be one’s personal deity. For example, if one practices Avalokitesvara (Kuan-yin) Yoga, that should be the principal deity of the tantric shrine. If one practices Padmasambhava Yoga, then the principal deity should be Padmasambhava. A statue may be sculpted out of wood, clay, gold, or copper. Alternatively, a photograph or even a drawing of the assembly of Buddhas and Bodhisattvas may be employed.

An enshrined mantra wheel is known as the "Dharma Mandala."

Some people enshrine pictures of mudras and implements; this is known as the "Samaya Mandala."

Some people enshrine only their personal deity, which could be a statue of Buddha or a Diamond Protector. This is known as "Karma Mandala."

Some enshrine many Buddhas, Bodhisattvas, and drawings of the assembly of Diamond Protectors. This is known as the "Maha Mandala."

Where, then does one place the statue of one’s root guru? If one’s personal deity is Padmakumara, the porcelain statue of Padmakumara is placed in the middle, leading to rebirth in the "Maha Twin Lotus Ponds in the Western Paradise." Otherwise the picture of one’s root guru may be placed on either side of the main deity.

Buddhist sutras may be placed at the right of the shrine. At the left a stupa may be placed, and some adornments may be added to further enhance the shrine.

Offerings are to be set up before the Buddhas and Bodhisattvas. Up to 37 kinds of offering may be employed. In general, the Five and Eight Offerings are employed. The Five Offerings are: incense, flower, lamp, tea, and fruit. The Eight Offerings are (from right to left): conch, fruit, scented incense, powder, lamp, three unlighted incense sticks, five white flowers (for Nyingmapa School), soapy water, and water. In the Kagyu tradition, red flowers are substituted for white flowers.

An oil lamp or a candle may be used for the lamp.

After all the offerings are set up, the next step is the placement of the censer. The structure of the altar consists of the mandala, offerings, and censer (in that order). For each meditation session, replace the fruit, soapy water, and water, and light the lamp and the incense (sticks should be in odd numbers). The remaining offerings can be replaced as seems appropriate.

Some people arrange their offerings in two rows, with the upper row for Buddhas and Bodhisattvas and the lower row for their personal deity.

The meaning of the Eight Offerings are: the two waters= merit; flower= charity; incense= precepts; lamp= endurance; fruit= samadhi meditation; scented incense= vigor; conch= fulfillment.

When all is prepared, one may write to the Master and request a blessing for the shrine. Although far away, he can, by remote empowerment, consecrate the personal shrine with water and grain. Due to the Master’s blessing, the shrine will have great power and benefit. >

If setting up the shrine by oneself, consecrate it with 21 recitations of the "Universal Wheel One Word Dharani Mantra,"which is "Om, bu-lin."

Then recite seven times the Kundalin Mantra, "Om, ah-mi-li-deh, Hum pei," visualizing that the mantra enters water in a cup which is then sprinkled throughout the room and all over the shrine.

Or, one may recite the Master’s Heart Mantra 108 times. Dakinis will come, forming Auspicious Mudras and spontaneously aiding the practitioner to purify the Dharma Realm and the shrine. Dakinis help disperse the evil and impure spirits and prevent disasters. The tantric shrine will provide ever-present inspiration, and the person who sets it up will receive help and blessings from the heavenly gods.

If a Tantric practitioner can prepare a clean room and set up a tantric shrine with Buddha statues, Mahayana sutras, fine offerings, and implements of worship in a dignified arrangement, Buddhas and Bodhisattvas from above will be pleased and will descend to bestow good fortune; the practitioner, gladdened, will spontaneously fold hands and pay reverence. Other Dharma friends, upon seeing the shrine, will be induced to take refuge at the True Buddha School. A good tantric shrine can produce wonderful merit.

However, among the disciples of the True Buddha School, are many who have no clean, private room available. Even their sleeping quarters are cramped, so where is there room for a shrine? Also, many disciples experience familial conflict, such as when a husband opposes his wife’s Buddhist belief, or parents oppose their son’s belief, or vice versa. In such instances it is impractical to set up a tantric shrine.

For such disciples, Master Lu has great sympathy and encourages them to practice at any time or place by visualizing the tantric shrine in the air. One begins by reciting seven times the "Dharma Realm Purification Mantra, "which is "Om ,namo, so-ha." This purifies the surrounding environment, transforming the four quarters to Emptiness and Luminosity, and turning the bed into a lotus flower. Then, visualizing the personal deity or guru appearing in the space, one may proceed with the cultivation using visualization.

In general, when people travel (by whatever means), they set up their tantric shrines completely in the Void. All mudra and mantra are visualized; offerings are visualized; even all prostrations are visualized.

The boundless, limitless secret lies completely in visualization. That is:

Cultivation by visualization

fills all Dharma realms with vows;

All Buddhas area aware of it,

and Sages also know of it;

Space which is boundless and limitless

is used to reach attainment;

An auspicious rite that is for everyone;

may all together achieve Enlightenment.

The Tantra of the Holy-Red-Crown-Vajra-Master is for everyone. Those who are rich or poor can practice, as can the healthy or infirm, the highborn or people of common birth. This is truly the first principle of Dharani -- offering grace to both the wise and ignorant, with impartial respect towards all.

A gloriously adorned tantric shrine can generate immense joy.

A non-physical tantric shrine transformed from the Space can also generate immense joy.

Let us all go forward vigorously and achieve together the highest attainment

CONSTRUCTING A TANTRIC SHRINE

After taking refuge and receiving empowerment, must a True Buddha Practitioner set up a sacred shrine?

Certainly. The sacred shrine is a conducive place for group worship. Moreover, the practitioner can practice his daily cultivation in the shrine, free from any interference. Our sect requires the disciples to have at least one session of personal cultivation daily. The sacred shrine is also the place where we make offering to all the Buddhas and Bodhisattvas. >

A novice needs the sacred shrine to practice meditation. A quiet environment encourages the practitioner to stay in his practice even longer, since he feels delighted immersing in the solemnity of the images of Buddhas and Bodhisattvas. Setting up a sacred shrine also helps the practitioner in his visualization, and provides him with a sense of direction.

A sacred shrine signifies: 1. Tranquillity, 2. Solemnity, 3. Direction, 4. Cultivation, and 5. Sacredness.

If the practitioner is too poor and cannot afford a sacred shrine, what can he do?

Living Buddha Lian-Sheng believes that we must set up a sacred shrine within our means. If we are too poor to do so, or face objection from other members of the family, then there is no need to insist. This group of practitioners should then try to find a quiet place during their leisure, and use the expedient visualization method to set up a sacred shrine in the air. The practice can commence once the visualization process is completed.

Our sect stresses quite a lot on setting up a sacred shrine. For the True Buddha Dhama has its secrecy, the arrangement of the sacred shrine has its significance. A Zen practitioner may not think that it is important to have a sacred shrine, since he can practice Zen (meditation) while he is traveling, resting, sitting and lying; and wherever he is, be it in the jungle, country place or just beside a pond.

Because True Buddha Sect emphasizes on visualization, setting up a sacred shrine or visualizing one is mandatory. Those who can afford a sacred shrine are advised to set up one. Those who cannot afford one, must visualize setting up a sacred shrine in the air.

How many types of shrines are there?

A sacred shrine is better known as Mandala in Sanskrit. Generally it can be classified into four types:

Maha Mandala is one in which you can find pictures and images of all the Buddhas and Bodhisattvas. Since this is the assembly of all the great ones, the virtues are great and far reaching, therefore it is known as Maha (great) Mandala.

Samaya Mandala is one in which you can find the drawing of implements and mudras. Samaya means original vows.

Dharma mandala is one in which you can find the seed syllable and Mantra of all the Buddhas. A sacred shrine which displays works and scriptures is known as Dharma Mandala.

Karma Mandala is where you can find the images of all the Buddhas. It is used when performing rituals.

Different types of Mandala have different meanings:

Maha Mandala symbolizes the ten realms of existence.

Samaya Mandala symbolizes equality.

Dharma Mandala symbolizes the six senses.

Karma Mandala symbolizes the actions performed during ritual.

What are Garbhadhatu and Vajradhatu?

Garbhadhatu and Vajradhatu are known as the duo Mandala of Vajrayana Buddhism; the dharma for attaining the Sidhi of Buddhas. Vajradhatu, the diamond element of the universe, is the fruit attained by all Buddhas. It represents reasons or principles of such wisdom which can be interpreted as the effect. Garbhadhatu, the womb treasury, is the universal source from which all things are derived. It represents the fundamental nature which can be interpreted as the cause.

Are there other types of Mandala?

In fact there are many other types of Mandala. These are mainly offshoot Mandalas. For example, the three saints of the Western Pure Land and the sixteen contemplations of the Western Pure Land are known as the Pure Land Mandala. A common mandala, depicting Buddha Shakyamuni’s preaching at the Spiritual Vulture Peak, is known as the "Dharma-flower Mandala."

A Mandala with the drawing of the sun, moon and five planets, together with Rahu (the demon who seizes the sun and moon and thus causes eclipses, according to legend) and Ketu (the name of two constellations to the left and right of Aquila), is known as the "Nine Illuminaries Mandala."

In fact many others can originate from the families of Buddha, Lotus, Vajra, and Karma. As long as the Three Mystics are complete, a Mandala is considered perfect. Mandala is the substance element in the three great fundamentals in the awakening of faith, i.e. substance, characteristics and function.

Should the decoration of a sacred shrine be elaborate or simple?

If you are well-to-do, it should be elaborate, otherwise, be simple. There is no right or wrong way of decoration. The most important point is that it must be solemn, and the implements used must be complete, otherwise this will be considered improper in the context of Dharma. The essential implements are the bell, vajra, and rosary.

Is the choice of location for a sacred shrine important?

In my view, it is of utmost importance. Some of the venerables may think that as long as we are devoted, the location does not matter because they do not understand the significance of geomancy. If the sacred shrine is placed under a beam, or its rear is facing a big window, or a walkway, or facing the toilet door....not to mention the art of geomancy, one is already affected by the unconducive ambience.

Geomancy is a study of the invisible environment. Once a clean room is converted into a sacred shrine, it will be an assembly place for the enlightened ones, which is why we cannot overlook the choice of location. In the view of Living Buddha Lian-Sheng, when converting a room into a sacred shrine, the following must be observed:

The room must be clean and quiet.

The room must be able to captivate the wind energy.

The direction of the room must be in harmony with the practitioner’s inner vibration.

The direction of the room must be against the flow of water (wind).

The wall behind the sacred shrine must be solid; without open space on any side.

The room must have adequate lighting.

It would be best if all these conditions are met; otherwise you may ask a geomancer to help in addressing any shortcomings. The geomancy of the sacred shrine is a profound knowledge. The sacred shrine must be of utmost solemnity, the room must be clean and make one feel comfortable. During our practice, if we make offering to the Three Jewels and strive to relieve the suffering of those born under the four forms of rebirth, we will definitely generate abundant merit, and achieve great accomplishment. Such is the union of Buddha, sacred shrine and Man. Such is the union of the Heaven, Earth, and Man.

Although Living Buddha Lian-Sheng has explained the geomancy aspect of the sacred shrine clearly, I am still not quite clear about it, what should I do?

You do not have to worry about the direction of the flow of water nor your inner vibration. As long as the room is clean, quiet, and the back of the sacred shrine is solid, it should be OK. If you are still doubtful, then consult a geomancer. Since the sacred shrine will be used life long, and not just for a short spell of one year or two, it is advisable for one to consult an expert. In the future, when I travel around the world, I may be able to inspect the sacred shrines of disciples, to ensure that things are done correctly

QUESTIONS AND ANSWERS ON DECORATING AND

CONSECRATING THE SHRINE

How do we go about decorating the sacred shrine?

There are a lot of differences amongst the four types of Mandala. Described below is the arrangement of the sacred shrine at the True Buddha Tantric Quarter. At the center of the wall hangs a mandala picture of Buddha Shakyamuni, accompanied by the mandala of Bodhisattva Maitreya and Thousand-Armed Avalokitesvara on both sides respectively.

Statues: the center icon is Amitabha Buddha (porcelain make), the right Jade Pond Golden-mother (wooden craft) and the left Bodhisattva Avalokitesvara (wooden craft). Other statues include Guru Padmasambhava, Ksitigarbha, Achala, Four-Armed Kuan Yin, Cundi Mother-Buddha... these are placed below Amitabha Buddha, and arranged in order.

A stupa is placed on the right side of the altar, within which are two vajra relics and four other relics. A rice mandala and some scriptures are placed on the left. In front of the Buddhas and the Bodhisattvas are the Five-Offerings, which could otherwise be Eight-Offerings, or Thirty-Seven-Offerings. The Five-Offerings are flower, incense, lamp, tea, and fruit; the lamp may be replaced by a candle. The Eight-Offerings, from right to left are conch, fruit, fragrance (incense powder), candle, unlit incense (three sticks), and plain water. The offerings must be contained in clean vessels or bowls. The eight items of offerings in the True Buddha Sacred Shrine are arranged into two rows: the upper row is offered to the Buddhas and Bodhisattvas, and the lower row the root-deity. The significance of the Eight-Offerings are as follows:

Two types of water: Merit water

Incense: Observing the precepts

Fruit: Meditation

Conch: Wish-fulfilling

Flower: Offering

Candle: Endurance

Fragrance: Diligence

Ever-lit lamps must be installed in the sacred shrine. In front of the altar is a table, on top of which are the incensory and implements. This is roughly how the True Buddha Sacred Shrine is decorated. Apart from this, colorful banners, canopies and hattha are also used for decoration to increase the solemnity of the shrine.

Which should be the main image of worship in a sacred shrine?

The main image is the one which is placed in the center of the sacred shrine. This varies, based on individuals. In the opinion of Living Buddha Lian-Sheng, it is best that you place your root-deity in the center, whom you emulate daily (the one closest to your heart). There are two reasons for this: our personal cultivation aims to achieve enlightenment and transformation into our root-deity one day. The root-deity is placed in the center in order to facilitate our visualization.

In addition, it is better to have an odd number of images, e.g. one, three, five, seven etc.; for an odd number will give rise naturally to a central image. Another explanation is that odd signifies positivity, and even negativity. Moreover, odd numbers give a better presentation than an even number of images. (Note: "images" do not include pictures).

The order of arrangement should be from high to low in terms of the level of enlightenment: from Buddha to Bodhisattva, to Vajra and god. The main image will always occupy the central position, the next important images of the right, and the less on the left. If there are too many images, they could be arranged into two tiers, three tiers, or even five.

Can Mahapadmakumara be regarded as the main image?

Certainly, as Mahapadmakumara is one of the eight root-deities of the True Buddha Sect. Moreover, all of you know that Mahapadmakumara has a great lineage: Mahavairocana emanated as Buddha Eyes Mother-Buddha, and Buddha Eyes Mother-Buddha emanated as Mahapadmakumara; and Mahapadmakumara emanated as Lian-Sheng The Revered One. So making offerings to Mahapadmakumara is like making offerings to Mahavairocana, Buddha Eyes Mother-Buddha, and Lian-Sheng The Revered One at the same time. This is also the lineage of the True Buddha Sect.

The statue of Mahapadmakumara was made based on the look of Lian-Sheng The Revered One during his thirties, which has its significance. By regarding Mahapadmuakumara as the root-deity and aspiring to be reborn in the Maha Double Lotus Ponds, the practitioner will achieve accomplishment and will be reborn there accordingly.

Can you please explain once more the order of arrangement in the sacred shrine?

The mandala is hung on the wall.

The first tier displays the main and other images.

The right side--stupa, the left-- scripture.

Below this row are the Eight-Offerings,

Followed by the incensory and implements.

On both side of the main image, place the ever-lit lamps.

What other things must we do before we decorate the sacred shrine?

After the room has been chosen for the shrine, and before is its decorated, we must first purify the room. This is because the room may have been used as a bedroom, office, study or store before, low spirits may have been residing therin. That is why apart from cleaning the place, you need to purify the place too. The simplest way to do so is to choose an auspicious day and spray some holy water empowered with the Great Compassion Mantra from within to without the room.

By using the holy water to purify the room, all evil spirits will be driven away, as they can no longer remain in the room. Thereafter, when the practitioner does his practice in the sacred shrine, he will not be frightened, and no evil will disturb the practitioner’s mind. For the room has been throroughly purified. There are many ways of purifying the room. For a True Buddha practitioner, it is best to use the Great Compassion Mantra for empowering the holy water.

Are there any books which we can refer to, for decoration of a sacred shrine?

I know of two books. One chapter from the book "Hui-Lin" (Tang Dynasty), entitled "ways to set up a mandala and the choice of location"; explains the ways to set up a mandala and how to choose a good location. Another book from the complete series of Tan Dynasty, entitled "the rituals for mandala," explains how the rituals should be carried out. These are all old books, readers may use them for reference.

Here is a verse:

Arranging the saints in order,

the light radiates

Sitting upright, all evil thoughts vanish

Perfect brightness is the training we see

Transforming into the root-deity with no dual mind.

It is said that we should treat the phenomena as unreal; and by setting up a sacred shrine we are treating the phenomena as real, therefore we should not set up the sacred shrine in the first place. Do you agree?

I have said before, if you can’t afford it, then it is not necessary for you to set up a sacred shrine. This is just an expedient method for the poor ones to visualize a shrine. For practitioners who have reached a high level in their cultivation, whether there is a sacred shrine or not does not affect their practice. They have transcended the concept of duality. Once you have achieved such level of attainment, it is not necessary for you to set up a sacred shrine. For those who have not reached this level yet, there is still a need to have a sacred shrine.

What is real? Everything that exists must manifest in a certain form. And what is unreal? As phenomena exist interdependently based on causation, everything that exists is unreal in this context.

We must distinguish the unreal from the real. Living Buddha Lian-Sheng believes that practitioners progress from mundane to sacred axioms, and from unreal to real. When they are enlightened, they will attach to neither the mundane nor sacred axioms. They will not attach to the duality of real and unreal. This is a profound level of achievement. In other words, attachment is the same as non-attachment. It is hoped that all True Buddha practitioners can eventually achieve this level of understanding.

What must we do after the sacred shrine is fully and properly decorated?

We must consecrate the images of Buddhas and Bodhisattvas and define a protective boundary for the shrine. We must not overlook the important rituals of consecration and definition of the protective boundary. Consecration of the images is sometimes known as "opening the eyes" of the images. After the images are in place, we must choose an auspicious day to make offerings to them. The ritual originates from "the sutra of all enlightened ones on installing the images." As said in the sutra, "once the rite of offering is completed, we must open the eyes of the images so that light shall radiate." It is just by pointing to the eyes of the images, thereafter chant the eye-opening mantra twice. Before the ritual, the practitioner must prepare flowers, and other offerings to the Buddha, ever-lit lamps and the following:

- a piece of new cotton cloth

- a new Chinese brush

- a new round mirror

- a red cinnabar

1. The practitioner recites the purification mantra and invocation mantra and invites all the Buddhas and Bodhisattvas to descend to the sacred shrine.

2. The practitioner holds the cloth and goes through the motion of cleaning the images at a distance to signify purifying the images so that they are free of dust.

3. The practitioner uses the brush; first dips it into the red cinnabar, then points the brush at the images at a distance, with the right hand holding the brush and the left mirror, shines the reflection from the mirror onto the face of the image.

4. The practitioner then chants the mantra, at the same time pointing the brush at the image at a distance. Thus is the union of mirror, brush and mantra.

5. The eye-opening mantra is translated as follows:

The divine light of the heaven,

The divine light of the earth,

The divine lights of the sun and moon,

With this mantra your eyes shall open;

Please see this world with your eyes,

Please succor all sentient beings with your speech (mouth),

Please hear all requests with compassion with your ears,

Please shower sentient beings with loving kindness from your heart,

Please form the mudras with your hands,>

Please travel long distances with your legs,

Please radiate forth the brilliance from your body,

OM AH HUM SEH.

(Chant the mantra twice)

6. The practitioner presents his offerings.

7. The practitioner recites the sutra, hymns and prostrates.

8. Dedicate the merit.

The practitioner performs the consecration ritual

This is where the King of Mind abides

All the enlightened ones teach the Dharma

So that I shall achieve enlightenment and return to my true self.

The ritual is now considered as auspicious and complete. As long as the ritual is performed with solemnity, in accordance to the procedure, and with a devoted heart, there is no reason why the Buddhas and Bodhisattvas would not descend to the sacred shrine.

If the practitioner is not very familiar with the consecration ritual or he is not confident to do it himself, what can he do?

He may invite any Guru of our sect or other venerables to do the ritual or write to the grandmaster in the U.S.A., inviting him to perform the consecration ritual for one’s sacred shrine. Although the Grandmaster is in the United States, in his True Buddha Sacred Shrine, he can still perform the ritual with a photograph of your shrine; thereafter the dakini (sky-goers) will descend to your sacred shrine as instructed by the Grandmaster, this is indeed an inconceivable act. Here are some of the experiences encountered by disciples:

-Holy water was found sprayed in the sacred shrine.

-Rice was found in the sacred shrine.

-Some disciples dreamt of the Grandmaster arriving personally to do the ritual.

-Heavenly music was heard in the sacred shrine.

QUESTIONS AND ANSWERS ON DEFINING

A PROTECTIVE BOUNDARY FOR THE SHRINE

What do you mean by defining the protective boundary? How is the ritual performed?

When a protective boundary is defined for the sacred shrine, all evil spirits will not dare to enter the protected area, while the good ones will frequent the place and stay. The size of the boundary can vary from small to big. A big protective boundary can cover an entire planet, a continent or a country. (For the Benevolent King country protection ritual, the protected area is as big as a country). A small protective boundary can be defined for a ritual site, a place for precepts observation, a house, or a sacred shrine.

As understood by Living Buddha Lian-Sheng, the boundary ritual practiced by Vajrayana Buddhism is as follows:

1. Vajra-pillar- erect pillars on the ground.

2. Vajra-wall- a square wall.

3. Vajra-net- a net is hung in the air, with the four corners covering the whole Vajra shrine.

4. Maha-Samaya- using mudra to define the boundary outside the area of fire.

Today, I am going to introduce the ritual of Vajra-fire to you; a ritual which is a profound secret and seldom taught:

1. Clean yourself and enter the shrine. After invocation, perform the Fourfold Refuge, great Prostration, Great Offering, and the Four Immeasurables.

2. Form the vajra-net mudra: cross both hands, let the two last fingers and index fingers touching one another and facing upwards. The two thumbs must not touch each other, the back of your hands face upwards; this is the mudra.

3. Visualization: the sacred shrine is the focal point. A ray of white silk net is being emitted from the crown of the root-deity, which envelops the whole area. It is just like a fountain; spraying water into the sky, and falls down in the shape of an umbrella. This is the umbrella visualization. You may visualize it to be as big as you wish. This visualization is of utmost importance.

4. Vajra-fire mudra: both palms face upwards, the right palm on top of the left. Both thumbs contact and face upwards. This is the mudra.

5. Visualization: Visualize the Vajra-net is burning with fire, such is the visualization of the fire umbrella.

6. Chant the mantra:

OM NAMO SVAHA- chant 7 times (fire-net).

OM SILINMA- CHANT 21 TIMES (protection).

100 Syllable mantra- chant 3 times.

7. Next, enter the "true mind" of the fire court. Setting up the purest Vajra-fire in the air, and as if it is protected by the wheel of maha-will, immediately, all kinds of evil will not be able to penetrate. A practitioner who performs spiritual cultivation in the sacred shrine will gain enlightenment, his greed and hatred will be eradicated, and his cultivation perfect.

8. Rise from the meditation and do the dedication of merit.

The convergence of vajra-fire, all the evils spree

Through constant cultivation, tranquillity is achieved

And all major misfortunes disappear

Heavenly and earthly beings, in the sacred shrine they meet

The virtue is the same as a temple radiating its brilliance into all directions.

9. The auspicious ritual is complete and perfect.

Living Buddha Lian-Sheng always encourages the use of Great Compassion Mantra for empowering the water, for purification and definition of protective boundary. So, he has now disclosed the ritual and hopes that all True Buddha practitioners can now understand the way for setting up a sacred shrine, the consecration ritual, and how to define the protective boundary. And he hopes all the rituals can be carried out perfectly.

There is another ritual for defining the boundary known as Mahasamaya. It is the greatest ritual for defining the boundary, which must be taught personally by the Grandmaster, as it is no ordinary ritual. There are two sayings about this ritual:

"Those who are against the path will not be able to untie or ruin it. For it is regarded as something similar to the King of the Dharma Wheel, and the crown of the Buddha."

"All the saints will not be able to descend to the practioners’ sacred shrine within 500 yojana (measurement of distance), for this is the King of Wheel and crown of the Buddha, it is capable of destroying all the phenomena."

What are the five shapes of boundary?

The five shapes are square, round, drum, crescent and triangle. The Vajra-fire net is of crescent shape and when touching the ground it turns round. The practitioner can also use pieces of wood or stones to mark the boundary. Vajra-wall is square while the Vajra-pillar is normally a triangle.

After the boundary is defined, can we allow outsiders to visit the shrine or pay homage to the images?

This question has been asked many times, I shall explain it again: the sacred shrine is an assembly place for the saints; therefore ordinary people, non-believers, filthy folks should not be allowed to enter freely, lest they are careless and misbehave in the shrine. you may allow any guru to use the place to give instructions, or fellow practitioners to use the place for group practice. This will be harmless. On the other hand, sometimes you may want to allow others to enter the sacred shrine for a visit, for admiration of its solemnity. However, you must explain to them the right mannerism expected in front of a sacred shrine. This is to provide a means for others to be introduced to the faith. A sacred shrine that is frequented by outsiders must be purified and its boundary redefined from time to time.

Source:
http://students.washington.edu/atchung/How%20to%20Set%20Up%20a%20Tantric%20Shrine.htm

Preliminaries to Formal Practice

By Living Buddha Sheng-yen Lu
Translated by Janny Chow

Each time before doing the practice, one must first "purify the body." What does this mean? It is a kind of preliminary preparation for the actual practice itself, and many people know that it refers to "taking ablution and avoiding eating excessive and unnecessary food." "Taking ablution" means washing the body, and "avoiding eating excessive and unnecessary food" means eating a pure and simple meal. One's stomach should not be too full or too empty. If one does meditation right after a meal, the stomach will be so distended that it can cause the same kind of distraction as does a growling, empty stomach. So meditation should be done at a time when one is neither too full nor too hungry.

One should at least rinse the mouth, brush the teeth, and wash the hands. It is best, of course, to take a shower or bath. By cleansing the body and consuming only a simple meal, one is preparing oneself physically, emotionally, and mentally for the practice.

When one enters into the Tantric shrine, one's mind should be solemn, respectful, and restful. In other words, both the mind and body should be relatively relaxed. It is very important to be relaxed, but one should not be so relaxed that one is ready to take a nap at the shrine! On the other hand, if one comes directly from jogging or running and one's heart is still racing, when one sits down at the Tantric shrine to do meditation, it will be very hard for the mind to become quieted. Furthermore, if one has just had a heated argument with a family member, so that one's blood is still boiling and one's face is contorted in anger, it will be very difficult, under such circumstances, to achieve a quiet mind even if one goes to the Tantric shrine to attempt the practice. There are also situations where, after hearing some bad news, one's mind is full of anxieties and worries. If one chooses to do a practice at such a time, it will be very difficult to achieve a "spiritual response" or spiritual union with the Deity on which one is meditating.

Therefore, when one enters into the Tantric shrine, one's body should be clean and one's mind should be as calm as the mirror-like surface of a lake without ripples. Such preliminary preparation predisposes one to achieve spiritual response during the practice. If one's mind is agitated, angry, or full of complicated thoughts, achieving a spiritual response will be very difficult. When one is both physically and mentally relaxed and not bothered by any business, one can then enter the Tantric shrine to do the practice.

The meaning of mudra

In Vajrayana, there are mantra, mudra, and visualization. This three components are utilized during cultivations to purify ourselves.

Mudra is one of the three major components of Vajrayana. All Buddha and Bodhisattva have their mudra. Why do Buddha and Bodhisattva have mudra? This is because mudra is a representation, or a symbol for Buddha and Bodhisattva. When the ten fingers come together, it represents the ten dharma realms. From the little finger to the thumb, each represents earth, water, fire, wind, and space, respectively. The entire universe therefore lies within your ten fingers.

Why do we form mudra?
In Vajrayana, when we forms hand gestures (mudra), we form the mudra of our principal deity. This is not simply a symbol. The mudra must synchronize with the mind in order to induce power. In the past, the lineage masters told us that mudra emits aura. To prevent this aura from injuring people, we are told to form the mudra in our sleeves. However, in True Buddha School, everybody form their mudra externally. Do we not afraid that the aura might injure someone? Normally, during cultivation, we perform vajra protection practice and boundary protection. This implies that we are surrounded by vajra wall, vajra net, vajra peg, and vajra flame. As such, it is alright to form the mudra externally because the aura will be blocked by these invisible vajra wall, vajra net, and vajra flame. Apart from this, there is also vajra protectors, who will move the aura away before the aura can injure anyone. Therefore, we need not have to worry about the aura injuring anyone.

The many forms of mudra
According to the lineage masters, the number of mudras is infinite. It is countless as the numbers of Buddha and Bodhisattvas. It is virtually unlimited. The mudra for flower, incense, lamp, tea, and fruit in the True Buddha School is different from the general mudra used for the same purpose. We use symbolic mudra. Does this not look like a flower? (GM demonstrate a flower-like mudra) This is also flower, but it is a flower that is half open. We use mudra that represents flower that is fully open, representing that we reach the most sentient beings. Therefore, our flower mudra is different from the general flower mudra. Although there are only ten fingers on two hands, the number of mudra that can be formed is unlimited. The mudra for flower, incense, lamp, tea, and fruit are very wonderful and clear. When forming the flower mudra, we visualize that flowers are everywhere. The same is done for incense and the others. We visualize when we form mudra for flower, incense, lamp, tea, and fruit. This means that our mind and mudra are one. At this very moment, it creates power. Therefore, if you put your mind into it, using the power of your mind to meld with the mudra, it creates a power which is unbounded

Source: http://www.tbsn.org/english2/talk.php?id=17&classid=2

The Transmission of Smoke Offering Practice

The Transmission of Smoke Offering Practice
[A discourse by His Holiness Living Buddha Lian-sheng, Sheng-yen Lu, at the Lunar New Year Avalokitesvara Bodhisattva (Guan-Yin) Ceremony at the Ling Shen Ching Tze Temple in Redmond, Washington on February 16, 2008.]

With reverence, we pay homage to Reverend Liaoming, His Eminence Sakya Zhengkong Rinpoche, His Holiness the Sixteenth Gyalwa Karmapa, Vajra Acharya Thubten Dargye, and the Triple Jewels at the shrine. Ritual Master, Shimu (Master Lianxiang), Acharya/Vajra Masters, Reverends, Dharma Instructors, Dharma Lecturers, Dharma Assistants, fellow school members, students from across the internet, and all our honored guests, auspicious greetings to all of you. (Audience applause.)

First let me address what was just discussed by Mr. Sun, a guest speaker. Actually, he did not talk much, but he did send good wishes to everyone. Although we currently reside in the United States, our thoughts extend not just to Seattle, but also to Taiwan, as well as all beings throughout the world. In Taiwan, candidates from the Blue Party and the Green Party are currently campaigning for president. Now Mr. Sun belongs to the Blue Party. In the Seattle Chinese community, as well as in our group of fellow students, advocates for both parties exist. I have a blue colored dragon vest as well as a green colored dragon vest; but for this reason, I am not wearing either color today. Instead, I am wearing a black and white dragon vest. (Audience applause.)

Anyhow, regardless of one`s position, one should be concerned about their national birth origin as well as one`s current residence. In the future, we should do what we can to repay the communities that have nourished us. (Audience applause.) Putting the politics aside, if one is capable and qualified, we should help that person out. In the eyes of Buddhas, every person is equal. Regardless of which Party a candidate belongs to, our hope is that this person is capable and able to manage the country well. Take Mr. Sun for example, he is the director of a business association and is managing it very well indeed.

We therefore should vote for someone capable who will act in the best interest for the country. The United States is having a presidential election this year. The same principle applies here. We should try our best to fulfill our obligations to serve all beings. This is the first point I want to make.

Secondly, I would like to address what Master Lianbao discussed earlier. He gave many examples of what he thinks ``love`` is dependent on. Love, actually, should not be dependent on anything. ``Love`` is fundamentally non-existent. He was correct in saying that one needs to transform ``egotistical love`` to an ``expansive love.`` But in reality ``love`` does not even exist in the ``expansive`` state. In that state, you simply do everything with your best effort and in good conscience. That is that! What love is there to talk about?

I fancy the thought of speaking to Master Lianbao and informing him that I would like to switch places with him. However there are things he indulges in that I would not. The ``small love,`` ``great love,`` ``old love,`` and ``young love`` he speaks of will lead one very far away from the Buddhas. It may just lead one towards creating a baby. We all know that Master Lianbao is over sixty years old and his new wife is in her twenties. They just had a baby. Wouldn`t you say that this is far from the Buddhas? Nevertheless, the facial features of their child are very remarkable, and I do hope in the future he would take the renunciation vow. If he were to come before me in the future, I won`t even know how old I would be by then. I would do what I could to perform the tonsure rite for him. That would be very close to the Buddhas then. (Grand Master laughter)

Now, about Shimu. Shimu earlier wished everyone good fortune in the year of the Rat. The word ``rat`` in Chinese sounds like the word for ``counting.`` Shimu was wishing everyone wealth to the point that everyone would double over from fatigue ``counting`` their money. She also wished upon everyone the good fortune of a sound night`s sleep and the ability to awaken naturally in the morning.

Yesterday Chen Chuanfang, a student, jokingly made the following comments:
``People in this world do not practice what they say. They all say that they know money cannot be brought into this world or taken from it. Yet, they still love money till they die. Everyone knows that speculating in stocks is dangerous. Yet, they still take the risk and end up tied up like Shanghai hairy crabs. Men know well that mistresses can be home-wreckers. Yet, they continue committing one affair after the other. We are all hypocrites! And most importantly, everyone claims that the Pure Land of Ultimate Bliss, Heaven, is the best place to be. Yet, no one wants to go there.``

Since you cannot take money into or out of this world, it would seem sufficient to have enough for this one lifetime. Yet, people love money more than their own lives. They spend all their energy amassing more and more and are never content. It is the same thing with sex. Mr. Sun had wished his gout would improve, but he had also wished he could have more luck with women. (Grand Master laughter) His wife must not be here today. Mr. Sun had referred to Song Xianzheng, a student, whose past romantic interludes I am also aware of. As the Chinese saying goes, ``Womanizing can lead a hero to his tomb.`` Indeed, such things will lead one far away from the Buddhas.

Today I am transmitting the Smoke Offering Practice. A simple explanation of this practice does not take very long. However, if I go into detail, it may take several hours, and we will not be able to finish today`s program on time.

Spiritual practitioners have obstacles just as ordinary people do. Earlier, Mr. Sun had wished that our wishes would come true. This Smoke Offering will help you realize your wishes. Without a proper cleansing, karmic obstacles will manifest and hinder your success. A business deal you are about to sign may suddenly fall through. A marriage may be suddenly called off. You may be a sure bet to become the next president, but for some reason, the opportunity brushes you by. Obstacles exist between you and your goals that come from the human as well as the invisible world. The latter forces are more formidable. We are under the control of invisible forces in the Universe. Your past lives, the relationships and connections that you have forged in this lifetime, your karmic friends, enemies, and creditors -visible or invisible factors exist to bring about your present experiences. Practicing this Smoke Offering will assist in cleansing you of all these visible and invisible obstacles.

To perform this ritual, the first thing you will need is a smoke offering burner (censer). (Grand Master picks up the incense burner.) This is the smoke offering burner for individual practice. For group practice, a bigger burner may be used. You may also use a horizontal censer, depending on what it is you are offering. What I have here today is a smoke offering burner used in Vajrayana practice. The lid can be uncovered for you to place the smoke offering inside. After lighting it, smoke will rise from the opening. As the smoke ascends, chant the mantras slowly, and perform the visualizations and the rest of the ritual steps.

To where does the smoke ascend. Firstly, if you are making an offering to Buddhas and Bodhisattvas, perform this practice between 5 and 9 a.m. If you are making an offering to your karmic enemies and creditors, perform this practice between 5 and 9 p.m. This is the time requirement.

Tantric rules specify requisite items for the smoke offering.
1. Sandalwood incense powder and incense burner.
2. Flour that has been pan-fired without oil,to this you may use some milk powder, brown rice powder, peanut powder, bean powder, or five-grain powder.
3. A mixture of brown and white sugar.
4. Red, white, blue, green, and yellow fabric cut into small squares.
5. Fire starter or incense sticks for lighting.

The simplest offering can be made of flour, oats, brown rice powder, cream, and milk. You only need a tiny bit of milk and cream. After mixing these together, allow the mixture to dry, then light and burn it. With a burner like the one we have here, you can shape the offering into a round patty. For a horizontal censer, you can shape it into an elongated form.

While working to produce these smoke offerings, we should chant ``Om Ah Hum.`` ``Om`` is to transform the offerings into an infinite size filling the Universe; ``Ah`` is to purify the offerings; ``Hum`` is to enhance Dharma Taste. You also should chant ``Lang Yang Kang.`` ``Lang`` is the rising fire; ``Yang`` is the wind blowing away the smoke being generated; ``Kang`` disperses the smoke throughout the Universe. To reiterate, while preparing the offering, chant ``Om Ah Hum`` and ``Lang Yang Kang.``

When you are making the actual offering, form the Garuda Mudra. This symbolizes the smoke soaring and flying throughout the Universe undergoing transformations. If you are making the offering to Buddhas and Bodhisattvas, place the censer at the shrine in front of the deities. If you are making the offering to your karmic enemies and creditors or obstructing ghosts and spirits, place the censer at the balcony where there is air ventilation. You want a well ventilated area so the smoke can circulate outside. At home, you will need open windows in your shrine room. You want the smoke to soar and occupy all empty space.

Similarly, as in our regular practice, we will perform the seven ritual steps: the Great Homage, the Mandala Offering, the Fourfold Refuge, the Armor Protection, the Hundred Syllable Mantra, the Four Immeasurable Vows, and so forth. The Four Immeasurable Vows are as follows:
``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 equality; this is immeasurable equanimity.``

After finishing the seven steps, visualize yourself transforming into the Personal Deity for this practice. The Personal Deity of the Smoke Offering practice is the Four-Armed Avalokitesvara Bodhisattva. The mantra of Four-Armed Avalokitesvara Bodhisattva is ``Om Mani Padme Hum Seh.`` ``Seh`` is the seed syllable.

When you finish the seven preliminary steps, the smoke will already be rising up, and you can then perform both the visualization and the practice. If you are sitting in front of your shrine, do the smoke visualization in front of the Buddhas. If you are at the balcony, practice the visualization facing the balcony.

At the start of the Smoke Offering, visualize the manifestation of the Personal Deity: the appearance of a moon disc in the Empty Space before you, the emergence of the seed syllable ``Seh`` and its transformation into the Four-Armed Avalokitesvara Bodhisattva. From your heart chakra, a blue colored ``Hum`` syllable is emitted to transform into a hook that latches onto the Four-Armed Avalokitesvara Bodhisattva (from your crown opening) and lowers her to your heart chakra. You then transform into Four-Armed Avalokitesvara Bodhisattva. At this moment, you are Four-Armed Avalokitesvara Bodhisattva.

To recapitulate: When you are done with the seven preliminaries, visualize the moon disc, the seed syllable ``Seh`` and its transformation into Four-Armed Avalokitesvara Bodhisattva in the Empty Space. Then, visualize the seed syllable ``Hum`` in your heart emitting a blue light to guide and receive the Four-Armed Avalokitesvara Bodhisattva to your crown to enter the lotus in your heart. Gradually this Four-Armed Avalokitesvara Bodhisattva enlarges to the size of your body, and in a snap, you become Four-Armed Avalokitesvara Bodhisattva.

After becoming Four-Armed Avalokitesvara Bodhisattva, you visualize emptiness. The mantra for the emptiness visualization is ``Om, si-ba-wa, su-da, sa-er-wa, da-er-ma, si-ba-wa, su-do-hang.`` This mantra transforms everything into emptiness. You are Avalokitesvara Bodhisattva sitting in emptiness. To strengthen this identity, chant ``Om Mani Padme Hum`` one hundred and eight times.

While you are dwelling on the vastness of Empty Space, visualize the smoke arising from the censer and filling the vastness of this space. The smoke also transforms into very subtle and wonderful clothing, foods and drinks, tools and equipments, houses, cars, refrigerators, and electrical appliances. All articles for use appear in your visualization: food, utensils and tools, exquisite clothing, and the five kinds of subtle offerings. You may also visualize the manifestation of jewels and gems filling up this Empty Space.

At this time, offer these items engendered in the smoke to all the ghosts, spirits, karmic enemies and creditors, and other beings who have negative affinities with you; so that after accepting your offerings, you will be left without hindrances and obstructions. Your undertakings will then be successful. All your karmic creditors, whether visible or invisible, will be positively influenced by your Smoke Offering.

At this time, while visualizing these offerings, snap your fingers seven times and chant this mantra, ``Om, Ah-bu-la-di, Pu-ba-yeh, So-ha.`` Chant this mantra seven times accompanied by finger snapping. Chant the mantra once and snap the fingers once.

``Om, Ah-bu-la-di, Pu-ba-yeh, So-ha.`` Snap once. ``Om, Ah-bu-la-di, Pu-ba-yeh, So-ha.`` Snap once. Repeat a total of seven times.

And the dedication verse. If you are making offerings to Buddhas and Bodhisattvas, then you recite:
``These five amazing offerings, I sincerely render to all Buddhas, Bodhisattvas, Vajra Protectors, and Heavenly Beings through this smoke offering.``

If you are making offerings to karmic enemies and creditors, then you recite:
``These five amazing offerings, I sincerely render to Incense-Eating Deva Buduga, Kinnara and retinue, Five-Knots Incense-Eating Deva and retinue, Dragon Kings and Dragon Maidens, Mountain Devas, River Devas, Ocean Devas, and all Bardo beings and suffering beings. May their desires be fulfilled. May all Bardo beings be liberated from fear and suffering. May Buddhas of the Perfect Body bless me to quickly attain realization. Even if the power is not acquired yet, may Buddhas bless me to be delivered, despite all obstacles, by the merits of cultivation. I sincerely practice the supreme dharma.``

Finally, chant the Hundred Syllable Mantras three times. This remedies any deficiencies during the practice. I have read through the liturgies of the Smoke Offering quickly as it is a rather short practice. (Audience applause.)

When performing Tantric fire offerings, many practitioners find themselves called upon by fire trucks. Neighbors may become alarmed and notify the fire department since fire offerings generate quite a bit of smoke. Smoke offerings on the other hand offer a better solution and are suitable for individual as well as group practice.

How did this Smoke Offering transmission come about? On my last trip to Taiwan, I visited the Hualian Local Chapter and the East Ocean Local Chapter. At the East Ocean Local Chapter, I was asked to teach this practice, because it is one that can be performed by all students. Fire offerings are more difficult to conduct because their set-up requires more items than smoke offerings and they run the risk of alarming the fire department. This is the reason behind the transmission of the Smoke Offering Practice.

During the offering of smoke, form the Garuda Mudra. The Principal Deity of this practice is the Four-Armed Avalokitesvara Bodhisattva. The liturgy is very simple, but you must make sure that you have all the requisite items. The five colored cloths for example, enable all your karmic enemies and creditors to receive all the beautiful clothing you are offering. For this clothing to be beautiful and elegant, you must have all five colored fabrics. Do not forget the incense -sandalwood incense. Included in the smoke offerings is the five-grained powder. And why are white sugar and brown sugar required? They allow your creditors a taste of sweetness so that their hatred and enmities will be released.

Why are you failing in your career and your marriage? Why is your reputation suffering? Why is your business failing? These things happen because you have obstructions in both the visible and invisible worlds.

After performing the Smoke Offering, you will satisfy your karmic enemies in the way of food, clothing, housing, and transportation. As for transportation, let me teach you this. You can make a mini Ferrari, quite an expensive car, out of paper and place this in the censer. And houses? Visualize them as clearly as possible. And visualize the five colored cloths weaving themselves into beautiful clothing. As for food, visualize a variety of scrumptious foods appearing within the smoke offering.

Conduct the smoke offering practice to the Buddhas between 5 a.m. and 9 a.m. and to the ghosts and spirits between 5p.m. and 9 p.m. In either case, the censer must be placed in a well ventilated area so the smoke can slowly disperse while you engage in the liturgical steps of the Great Homage, the Mandala Offering, the Fourfold Refuge, the Four Immeasurable Vows, the Armor Protection, and so forth.

The purpose of chanting the Four Immeasurable Vows is to offer them (referring to the ghosts and spirits) happiness and the mitigation of suffering, so that your offering will be accepted joyously. You endeavor to offer and bring them satisfaction. This is ``loving-kindness, compassion, joy, and equanimity.`` The most important step is to visualize yourself as the Four-Armed Avalokitesvara Bodhisattva before making the offering. Although the censer may be small, visualize it to be as vast as the Universe. When the smoke arises, it is transformed into the best kind of offerings, jewels, treasures, and diamonds filling up all of the Empty Space. At this time, form the Garuda Mudra.

Listed here are two different mantras. The first is Tibetan mantra:
``Om, Ah-bu-la-di, Pu-ba-yeh, Soha.``

The second one is Chinese mantra:
``Om, Ah-bu-la-di, Pu-la-yeh, Soha.``

The mantras come from two different sources. I cannot say only one of them is correct. You may chant either one of them.

There is the snapping of the fingers seven times. ``Seven`` symbolizes completion and wholeness. All karmic enemies and creditors are wholly satisfied.

There are many benefits to performing the Smoke Offering. I myself have also conducted the Smoke Offering and although I encountered many obstacles, they were resolved and everything is fine. Wouldn`t you say that I have been dealt with many setbacks? Many! Yet everything is fine now. Why? It`s the Smoke Offering! Through this practice, your problems will be resolved. Also, solutions will come to you rather ingeniously. An obstacle may be right before you blocking your path, but like 007`s car, you will fly over it. If your car falls into the sea, it will become a submarine. When you are cornered, you will transform into a swirl of smoke and escape. Nobody will find you. The Smoke Offering can engender this kind of power.

Conduct the Smoke Offering and all your obstacles will be resolved. I have had many obstacles resolved. Every single karmic enemy or creditor coming before me accepts my offerings and departs. This is a very important practice. By making offerings to all ghosts and spirits and all karmic enemies and creditors, all obstacles in our path will recede and vanish. The Eight Supernatural Beings of Devas and Nagas will descend to protect and support you. I hope that after conducting this practice, every one of you will eliminate all obstacles and succeed in cultivation. Whether you are a home practitioner, a monk or a nun, if you have any supplications, do this Smoke Offering.

The important point here is, as a spiritual practitioner, to first help all karmic enemies and creditors recede so that you will achieve success in your spiritual practice. It is my blessing to everyone that all be auspicious. May auspiciousness be with you in daytime, night time, and all hours of the day. May there be Great Auspiciousness at all times.

Om Mani Padme Hum.
修煙供法成就 能心想事成
http://www.tbsn.org/chinese2/talk.php?id=1087

Translated by Janny Chow
Edited by Christine Chan
Proofread by Imelda Tan
True Buddha Translation Team

Source:
http://www.voyagestohell.com/tbs/practices/smokeoffering/smokeoffering.htm
_____________________________________________________________________________________
Grand Master Lu's Dharma Talk at Ling Shen Ching Tze Temple, Redmond, Washington, after Saturday Group Practice on March 15th 2008

Translated by Janny Chow
Edited by Christine Chan
Release Date: June 29, 2009

Successful Responses from Smoke Offerings
The Buddha has employed many expedient methods to help people of this world. Many expedient methods also exist in Tantrayana, like the Smoke Offering I transmitted recently. Many people have had positive responses from doing this practice that result in reinforcement of one’s faith. With stronger faith, you will engage in your practice more earnestly.

When Ms Organic, our translator at the temple, practiced her first Smoke Offering to bring enjoyment to all her karmic enemies, creditors, and friends, she had a good response. She had a vision and found that many people have descended upon her living room, wearing beautiful clothes and enjoying gourmet foods. They drove expensive cars and then returned to luxurious homes. It was like there was a huge party going on.

In Taiwan, another student, Hsu Hung-chun, whom Rev. Lianzhi is very familiar with, also had a positive response from the Smoke Offering practice. When I was living in seclusion in Taiwan, if I had even the slightest physical ailment, dharma brother Hsu Hung-chun, who owns a pharmacy and is knowledgeable about many medicines, would bring me remedies. This time Hsu Hung-chun, his wife, and his child came to Ling Shen Ching Tze Temple to receive the Smoke Offering Empowerment personally from me. When he returned to Taiwan, he immediately started the practice and on the day he conducted his first Smoke Offering Practice at the pharmacy, business tripled. When he took a day off from doing the practice, business would return to normal. Business owners must be happy to hear this and look forward to performing the Smoke Offering to bring in more business.

In fact, every time dharma brother Hsu does the Smoke Offering, many invisible beings are helping him. These beings are wishing to repay this pharmacist who has given them such good offerings. When an individual walks past the pharmacy, whether or not he may have been ill, he may suddenly find his throat scratchy and want to enter to purchase some cough medicine. Or, a sudden draft may make a pedestrian feel like he is coming down with a cold or feel as if he had sprained a limb so that he will go inside to get cold medicine, pain pills, or ointment. Or someone walking by may suddenly remember that he needed to refill his medicine cabinet. So, every time dharma brother Hsu practices the Smoke Offering, his business improves by three times. So, although the steps may be simple, this Smoke Offering Practice is indeed no simple matter! (Grand Master laughter.) When you receive responses from doing the practice, your faith will be reinforced.

More Responses from Smoke Offering – Healing and Litigation Dismissal
Dharma brother Lianhua Wentao is a student in China who used to be in the business of manufacturing fireworks. Most of the fireworks people light on the fourth of July are made in China, and he used to have a very good business exporting his products to the United States. Now, due to the many accidents caused by fireworks, many states have banned their sales. After the resulting decline in business, he switched to selling calling cards. He also came to Redmond recently to receive the Smoke Offering Empowerment directly from me. Upon arriving home, he started conducting the Smoke Offering practice and soon after, he saw a karmic enemy standing next to him, receiving the offering from him, and leaving. (audience applause) At the same time, he saw several spiders crawl out of the top of his head and many strange looking creatures exiting his body through his hair follicles. Suddenly, the illnesses and pains that used to afflict him were gone. And his business? At this point, we do not yet know its long term outcome. Nevertheless, he felt he had received positive responses from doing this practice.

Another student from the South Pacific, Lianhua Dongchu, had also come to Redmond to receive the Smoke Offering Empowerment. He had been involved in a lawsuit and lost his business. Due to a breach in contract with a large financial group, he was sued, lost his business, and sentenced to imprisonment. When he arrived home, he immediately carried out the Smoke Offering Practice. After conducting only one session of the Smoke Offering, that large financial group, on its own initiative, decided to have the lawsuit dismissed. After the second session of the practice, his prison term was lifted and, instead, he only had to pay a minor monetary penalty. He had broken several agreements in his contract and had been sued for each of them. His life would have been over. After the third session of the Smoke Offering, some partners from his former company regrouped and asked him to be their director. Although he no longer had any money, the partners were willing to put up money unconditionally and offer him the position. All these after just three sessions of the Smoke Offering. So, this Smoke Offering Practice is not a “simple” practice to be taken lightly. It is simply efficacious!

The Smoke Offering Helps One Find Employment
We know many people are having a hard time finding jobs in the Seattle area and in the United States. Everyone worries about the interview process. Here is a joke I may have told before. A man wanted to apply for a job as a hotel security guard. When the manager asked him if he had any experience, he replied that he of course had experience. He then took a look to his right and to his left, and saw a drunkard walking unsteadily towards him. Without saying a word, he ran toward the man, picked him up, tossed him on the ground and, with a kick, sent the man out the door. The applicant then turned to the manager and said, “Look, with all my experience, you should definitely hire me. I would like to meet with your director.” The manager then replied, “Well, that would be quite difficult, since the director was just kicked out the door.” (audience laughter.) What is the moral of this story? Had this applicant conducted the Smoke Offering before going for his interview, he would not have chanced upon the director and kicked him out! This practice may turn a seemingly unfortunate chance encounter into a serendipitous chain of events.

So, here in Seattle, whether you are looking for a job or looking for an employee --- the former likely more difficult --- how will you make this happen? You now have a good solution --- doing the Smoke Offering Practice. After conducting this practice, when you go in for your interview, many invisible beings will follow and help you. When the boss sees you, even if you are walking with a limp, you will remind him of his ex-girlfriend doing the Tango and he will find you appealing. In fact, many of the ladies at our temple here are quite past their prime, but if you all perform the Smoke Offering before an interview, when the interviewer sees you, he will find that you remind him of his mother. Although your face may be swollen with a double chin, there is no way he will not hire you.

Therefore, there are many benefits to doing the Smoke Offering, an expedient practice. From this practice you will strengthen your faith and your resolve to reach Enlightenment. Remember, every one of us starts out on the path of the Buddhadharma with so-called expedient methods pertaining to the mundane world. Nowadays, many temples, monks and nuns are helping sentient beings by employing expedient or skillful means. It is not possible to start off right away with the sacred methods. Use the worldly practices first to increase faith, then teach the next level of sacred Buddhadharma.

Source:
http://www.tbtts.org/translation_work/DT/DT.08.03.15.ENG.html

More reading about Smoke Offering Practice:
http://www.tbsn.org/english2/news.php?classid=4&id=70

Basic Concepts of the Daily Practice

1. Setting Up an Altar To practise the True Buddha Dharma
You must set up an altar. Living Buddha Lian Shen knows that this may pose problems to some of the disciples. As some of them are financially incapable, and some situations do not allow this. If that is the case, you need only a statue, or just a photograph of the guru; this is the most simplified way. After the practice, just keep the statue or photograph in a clean place. If you can’t even burn the incense, you can set up an altar in your mind.

First chant this Mantra to purify the dharma realm. `Om, namo sua ha.` seven times, to cleanse the surrounding areas. Then visualise that the surrounding becoming empty and bright, the bed or your seat changing into a lotus flower. Your personal deity or guru appears in the air, then you begin your practice. You can do this any time and at any place.

2. The First View on your Personal Deity
Your personal deity is real; the altar is unreal. The altar is a reincarnation of the guru. Without the guru, everything will be just like a mirage, nothing will be accomplished.

3. Armour Protection Yoga
Living Buddha Lian Shen says that after doing the Armour Protection yoga, a Vajra protector will come from the universe to protect the practitioner of the Esoteric Buddhism, or whatever things he is doing. The Vajra protector will appear if you ask him to do so. If you do not ask him to appear often enough, he will just leave for good. The practitioner must perform the yoga whenever he does his practice, he sleeps, he attends weddings or funerals, social functions, he enters a temple, visits a sick friend, meets a friend, or visits a hospital. Better still if he can do the same before he leaves his house.

The protector will leave for three reasons:
i. You do not practise vigourously; and are slackening in your effort.

ii. You lose the right thought, have deviated, and full of crooked ideas and behaving abnormally.

iii. You lose the lineage`s energised power.

If you practise the True Buddha, vindicate True Buddha School, you will not lose the lineage’s energised power. In fact, with the right thought, and right effort, you will have great achievement.

4. Offering the Alms
i. Generally there are three ways to offer alms to the guru:

a. Offer monetary instruments or wealth as alms to the guru so that he can further his religious affairs.
b. Offer body, speech, and mind to serve the guru.
c. Practise what the guru has preached.

ii. In principle, respecting your guru is the first step to correct practice. This is because the guru is not different from the body, speech and mind of all the Buddhas of the Ten Directions.

If you have a strong faith in your guru, you will accumulate all the merits, and your practice will be fulfilled and perfected.

iii. Offering the alms is an antedote to greed. You will receive blessing from the guru. It is one of the ways to accumulate merit.

iv. You must constantly think of Living Buddha Lian Shen, practise the Mahapadmakumara, chant the Maha Padmakumara Mantra, at the same time visualise light radiating from Living Buddha Lian Shen, offering alms to him (use rice, fruits or vegetarian food to visualise), whenever you are free, visualise the head of Living Buddha Lian Shen radiating light onto you. If and until all these activities become a habit, you would have set up a communication channel, and you will have the Buddha in your heart,and very soon you will receive the lineage`s energised power from Living Buddha Lian Shen. Your true delight in nature will grow and evidenced in your spiritual practice. You will get spiritual response with Living Buddha Lian Shen`s spiritual body and make progress.

5. Heart Mantra
i. `Om, Guru, Lian Shen Siddhi Hum` is the common Mantra for all 18 Lotus Youths (Padmakumaras).

ii. `Om, Ah Hom, Guru Beh, Ah Ho Sa Sah Ma Ha Lian Shen Siddhi Hum` is the heart Mantra of Living Buddha Lian Shen. This Mantra is the extension of the short version, and it includes that of the Six Realms of Existence. The meaning is the same. The merits of both Mantras are similar, you may chant either one as you please.

iii. Those taken refuge must chant the heart Mantra for 200,000 times or even more - say one million times, so as to build a good foundation for the spiritual practice.

6. The grand master also teaches the disciples to incorporate practice into their daily lives. To restrain yourself and not be self-indulgent, to maintain the brightness of self-nature, and not to be polluted. This is the so-called `cultivation`.

7. The practice is not necessarily only when you are seated in your sacred altar. Whenever you are free, just close your eyes, with a few seconds of concentration. Visualise the Buddhas, Bodhisattvas radiating lights onto you and your self-nature becoming bright and clean. Then you can open your eyes and chant the heart Mantra of the Buddha or Bodhisattva. This is also cultivation.

8. (missing para in original Chinese text)

9. Your body is Buddha`s body; and your heart is Buddha`s heart. If you can view them as such in your daily life, then your true nature and that of the Buddha will be one and the same. This is one of the top secrets of becoming a Buddha.

i. Externally you must not ask for merit; just transfer the merit to all sentient beings.
ii. Internally, you must eradicate all the distracting thoughts. There is a white spot in your true-nature that slowly turns into a moon. All the brightness of the dharma streams from all the ten Buddha lands reverse their flows, harmonising and merging into one and turning the dharma realm into brightness.

10. The Stage of Illumination
The essence of Esoteric dharma lies in the purity of the true nature. Your true nature can be only a dot, and can change into a light that brightens everywhere. You know that there is an invisible real power in between. All the troubles and evil craft can never disturb it. This is the stage of illumination. To attain the thoughtless thought is what the karma method seeks to achieve. If you can use the three mystics when you do things, you are achieving the most profound yoga.

11. If you do not practise to eradicate your desire for materialism, so that you can purify your internal self, then no matter how hard you practise the way, how hard you seek the way, how hard you learn the dharma, you will never be able to find the truth.

12. Personal Practice
The most profound dharma in the whole universe is both formless and shapeless. So do not indulge yourself in seeking the contrary. Personal practice in Buddhist doctrines is an internal way, a condition beyond disturbance in the universe with form or without form.

Source:
http://www.tbsn.org/english2/talk.php?id=37&classid=1&page=0&keyword=

The Four Preliminary Practices of the True Buddha Dharma

by Living Buddha Lian-Shen (Grand Master Sheng-yen Lu)
Translated from Chinese by The Purple Lotus Society, August 16, 1991

The True Buddha Vajrasattva Practice

One of the Four Preliminary Practices of Vajrayana is the Vajrasattva (Diamond-Heart) Practice. This practice is the most important of the Four Preliminary Practices and is considered to be one of the required courses in Tantric cultivation. The Vajrasattva Hundred Syllables Mantra in this practice has to be recited at least one hundred thousand times.

The Vajrasattva Practice is significant for the following two reasons:
1) It can eradicate all transgressions and negative hindrances from time immemorial.
2) It can strengthen the resolutions and vows of the Tantric practitioner to become as firm as the vajra (diamond).

Living Buddha Lian-shen has said, “The origin of the Vajrasattva is no small matter. Transformed from the union of the Five Dhyana Buddhas, the Vajrasattva is a great, pure, white Light. There is a profound and mysterious meaning in the manifestation of this greatest envoy of Vajrayana. Some practitioners just concentrate on the Vajrasattva Practice, taking the Vajrasattva as their Personal Deity, and are able to attain the Great Heart of the Vajrasattva. The Great Heart of the Vajrasattva is as firm and indestructible as the vajra.”

Living Buddha Lian-shen says, “In Mahayana, among the fifty-two levels of the development of the Bodhisattva, the fifty-first level is called Equal Awakening. This Awakening is equivalent to Buddha, and a Bodhisattva of this level has already surpassed the Tenth stage [Dharma Cloud, the highest stage of Bodhisattvas]. Thus this Bodhisattva can be regarded as a Buddha and his name is Vajrasattva.”

Living Buddha Lian-shen regards Vajrapani as the second Patriarch of Vajrayana, and Vajrapani is actually Vajrasattva. They are just different names for the same Deity.

Many people look down upon the Four Preliminary Practices, considering them to be minor practices. But I know that the Vajrasattva Practice is a main practice. In fact, it is an unexcelled practice.

Quite a few American disciples who have taken refuge in Tibetan tulkus have told me that they had been practicing Tantric Buddhism for eight to ten years, and the highest level practice they had reached was the Vajrasattva Practice.

On of my refuge students, Rinpoche Darchen the Tenth, a Tibetan Tulku of the Nyingma sect, told me that most beginning American students are required to practice the Four Preliminary Practices, among which the Vajrasattva Practice is the highest. Thus American students of the Vajrayana all know how to recite the Vajrasattva Hundred Syllables Mantra.

The True Buddha Vajrasattva Practice is as follows:
1. Enter the tantric shrine and perform Great Homage.

2. Sit down and recite, with both palms joined: “Namo the Holy Red Crown Vajra Living Buddha Lian-shen.” (Three times)

3. Recite the Fourfold Refuge Mantra: "Namo Guru bei. Namo Buddha ye. Namo Dharma ye. Namo Sangha ye.” (Three times)

4. 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 towards others and develop faith in the equality of all who live; this is immeasurable equanimity.”

5. Recite the Bodhicitta Mantra: “Om, bo-dee-gee-da, be-dza, sa-ma-ya, ah-hum.” (three times)(Sanskrit: Om, bodhicitta, vajra samaya, a hum.)

6. Recite the Repentance Verse and Mantra:
“All my transgressions committed since time immemorial,
which originate in beginningless greed, hatred, and stupidity,
And which are manifest through my body, speech, and mind,
These I fully confess and repent of them altogether.”

“Om, be-dza, sa-ma-ya, soo-deh-ah.” (This mantra can be recited as many times as possible.)(Sanskrit: Om vajrasamaya soti ah.)

7. At the end of the Repentance Mantra, one can dip one’s fingers into some Great Compassion Mantra Water (water that is empowered through the recitation of the Great Compassion Mantra, usually 49 times) or Kundali Raja Mantra Water and sprinkle the water to the four quarters of east, south, west, and north. One then also takes a sip of the water to indicate the purification of “East, South, West, North and center.” (The Great Compassion Mantra water or Kundali Raja Mantra water should be prepared ahead of time.)

8. Form the mudra: “The right hand holds a fist, with the thumb over the index finger and the fist facing inward. The left hand holds a fist, with the index finger over the thumb and facing outward.” Place the right fist before one’s chest and the left fist near one’s left thigh.
(This is the preferred position, although the original Chinese text instructed that both fists should be placed in front of the chest.)

9. First empty the mind.
Visualise from the Empty Space the appearance of Vajrasattva. His body is white, and he is adorned by a Five-Buddha Crown and the bodhisattva ornaments, necklaces, etc. Sitting on a Moon Disc supported by an eight-petalled lotus, the Vajrasattva holds, against his heart, a vajra scepter in his 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, around the circumference, the Hundred Syllable mantra. This wheel revolves and radiates brilliant white light.

This great white light arcs over and down, pouring through one’s crown and flooding one’s entire body. Thus one’s whole body also exhibits a great white light, and impurities and negative karma are expelled as black and impurities and negative karma are expelled as black smoke through all skin pores. One’s body thus becomes crystal clear, radiating light. One enters into a state of joy in meditation.

10. Recite the Vajrasattva Hundred Syllable Mantra twenty-one times. (It is not necessary to hold the Mudra during recitation.)
“Om, be-dza, sah-do sa-ma-ya, ma-nu bah-la-ya, be-dza sah-do deh-lu-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, siddi, 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-ji ba wa, ma-ha sa-ma-ya, sah-do-ah, hum, pei.”

11. After reciting the Vajrasattva Hundred Syllables Mantra twenty-one times, one can visualise Vajrasattva transform into a point of white light which enters one’s body through the crown of one’s head and rests on the heart. The body, mind and speech of Vajrasattva become the body, mind and speech of the practitioner. The two are completely merged and united into one. The practitioner is transmuted into Vajrasattva.

In this moment of utmost importance, if one can, indeed, let one’s body and mind turn completely into “Emptiness,” then the Supreme Spiritual Consciousness will definitely enter into oneself. In other words, there will be the total union of the Supreme Consciousness of the Universe with the inner Light of oneself. This kind of extremely subtle and great union (yoga) is indescribable and beyond verbalization. This kind of unique achievement can only be experienced directly. Only people who succeed in this kind of union (yoga) will know what it is like and attain the True Realization.

12. Exit from Samadhi [deep meditation]. Make the following dedication:
“Living Buddha Lian-shen teaches the Great Tantric practice,
Transforming Vajrasattva into Vajra-Heart,
An authentic spiritual response when the two merge into one,
Eradicating negative hindrances attain Purity,”

13. Perform Great Homage.

14. Exit from the tantric shrine.

Today, I want to tell everyone honestly, if one can learn all of the Four Preliminary Practices and receive responses in all of them, one is already attaining the Fruition of the Equal Awakening stage of the Bodhisattvas – this is the wonder of the True Buddha Tantric Dharma. Although these Four Practices are preliminary practices in Vajrayana, they are really the important foundation of all Tantras. In my opinion, when one attains authentic response through the Four Preliminary Practices, one becomes the Vajrasattva.

The True Buddha Vajrasattva Practice is the secret key to the eradication of time immemorial transgressions and negative hindrances.

The true Buddha Vajrasattva practice results in the attainment of the Fruition of the Equal Awakening, which surpasses the Tenth Stage [Dharma Cloud] of Bodhisattvas.

The True Buddha Vajrasattva Practice is not just a preliminary practice; it is also a Personal Deity Yoga practice.

The key of the True Buddha Vajrasattva Practice is the visualization of the entering of great white Light and the expulsion of black smoke. The most important aspect is the unexcelled achievement of the union of the Vajrasattva and oneself. Thus, I write the following verse:

Within the Preliminary Practices is a wonderful vista,
Which alleviates hindrances as quick as a flying arrow;
The achievement of Union through Visualisation of Emptiness is spectacular,
This is the Vajrasattva Hundred Syllables Practice.

Source :
http://www.voyagestohell.com/tbs/practices/four_preliminaries/four_preliminary_practices_4.htm

GURU YOGA

Transmitted by Living Buddha Lian-sheng
Originally translated by Janny Chow of Purple Lotus Society
Translation updated according to the Guru Practice published by True Buddha Foundation
Last modified on 12/10/02

Preliminaries to the Cultivation
To begin the practice, sit quietly for a few minutes to regulate your breathing, relax your body and concentrate your mind. Visualize your parents, children, relatives, friends and enemies joining you in this practice. Clap your hands twice or cross your arms against your chest and snap your fingers to wake Buddhas and Bodhisattvas in your altar.

Purification Mantra
First, join palms, and recite,
"Om, Mani Padme, Hum"
Purification of Speech
Om, syo-lee syo-lee, ma-ha syo-lee, syo-syo-lee, so-ha
Purification of Body
Om, syo-do-lee, syo-do-lee, syo-mo-lee, syo-mo-lee, so-ha
Purification of mind
Om, fo ri la dam, ho ho hum
Calling upon the local earth deity to guard the premises
Namo sam-man-do, moo-toh-nam, om, do-lo do-lo de-wei, so-ha
Invocation
Recite the Invocation Mantra
Om ah hum, so ha (3 times)

While reciting the syllable "Hum", visualize a lotus in your heart chakra bearing the seed syllable "Hum". The syllable radiates a beam of white light which projects through your crown chakra, up and merge with the space above. By repeating this visualization three times, you can invoke the buddhas and deities to descend down.

We sincerely call upon
Namo Lineage Root Guru Living Buddha Lian-sheng
Namo Maha Padmakumara
Namo Lotus Light Self-Mastery Buddha
Namo All Lineage Gurus of True Buddha School
(Each chapter or individual practitioner may call upon Buddhas and Bodhisattvas specifically honored in their shrine.)
Namo Vairochana Buddha
Namo Akshobhya Buddha
Namo Ratnasambhava Budddha
Namo Amitabha Buddha of Western Paradise
Namo Amoghasiddhi Buddha
Namo the Fundamental Teacher Shakyamuni Buddha
Namo Medicine Buddha
Namo Thousand-armed Avalokitesvara Bodhisattva
Namo Maha Cundi Bodhisattva
Namo Ksitigarbha Bodhisattva
Namo Yellow Jambhala
Namo Padmasambhava
Namo Vajrasattva
Namo Ucchusma
Namo Acala
Namo Samantabhadra Bodhisattva
Namo Manjusri Bodhisattva
Namo Akasagarbha Bodhisattva
Namo Twenty-one Tara
Namo the Goden Mother of the Jade Pond

All Buddhas everywhere throughout the Three times
All Bodhisattvas and Mahasattvas
Namo Maha Prajna Paramita

The Great Homage
Homage to the Ten Directions Buddhas
Visualize the Root Guru appearing in the space before and above you. The ancient lineage masters, the eight personal deities, all Buddhas of the ten directions throughout the past, present and future, all great Bodhisattvas, Vajra Protectors and Nagas covering the space like innumerable stars.

Form the Buddha mudra by joining your palms together, fingers pointing up and brought together. Leave a slight space between your palms. Perform the following:
1. Touch your third-eye chakra and visualize a beam of white light arching down from your root guru's eye chakra and entering your forehead to purify your body (purifying the body)
2. Touch your throat chakra and visualize a beam of red light arching down from your root guru's throat chakra and entering your throat to purify your speech. (purifying the speech)
3.Touch your heart chakra and visualize a beam of blue light arching down from your root guru's hear chakra and entering your heart to purify your mind. (purifyin the mind)
4. Visualize a prostration before all the Buddas.
5. Finally bring the mudra back to the third-eye chakra and release the mudra.

Homage to all Bodhisattvas
Use the Lotus mudra and repeat (1) thru (5) above.
Join your palms together, fingers pointing up. Then open the palms so that only the bases of the palms, the entire thumbs and entire little finger meet. The other fingers are spread out straight but as widely as possible, like an opened lotus.

Homage to the Vajra Protectors
Use the Vajra Handclasp mudra and repeat (1) thru (5) as before.
Join your palms together, fingers pointing up. Spread out the fingers of each hand just enough to interlace the fingers of each hand at the third joint, with the right thumb over the left and each finger of the right hand over the corresponding finger of the left hand.

Half Bow
Use the Equanimity mudra
Form a triangle by joining the tips of your index fingers together and the tips of your thumbs together. Keep the fingers and thumbs straight. Join the other fingers together by interlacing them in parallel, palms facing towards yourself.

Bring the mudra to your third-eye chakra and perform a half bow. Then release the mudra at your forehead. This bow is to all Buddhas, Bodhisattvas, Vajra Protectors and Devas.

Mandala Offering
The Great Mandala Offering
Use the Offering Mudra.

Interlace your fingers (with hands back to back so that the palms and fingers face upwards. Hook the index fingers of the left hand over the middle finger of the right. Hook the index finger of the fight hand over the middle finger of the left. Hook the thumb of the left hand over the little finger of the right. Hook the thumb of the right hand over the little finger of the left. Place your ring fingers vertically back to back. Position the mudra in front of your chest.

Visualize offerings such as clean water, soapy water, flowers, incense, candle, incense disk, food, and seashell. Visualize the offering multiplied to first form a row, then multiplied again into an infinite quantity that fills the whole of the universe. Sincerely dedicate these offerings to your Root Guru and all the Buddhas and Bodhisattvas above, all the Devas and Sages in the middle, and all the sentient beings in the Six Realms of Transmigration below.

Chant the Offering Mantra:
Om, sa-er-wa, da-ta-ga-da, ee-da-mooh, gu-ru la-na, man-cha-la, kan, nee-lee-ye, da-ye-mee
Release the mudra at the third-eye chakra

Fourfold Refuge
Visualize the Four Refuges as follows: while reciting Namo Guru bei, visualize Grand Master Lu radiant and appearing in the space before and above you; for Namo Buddha ye, visualize all Buddhas of the ten directions radiant and appearing in the space; for Namo Dharma ye, visualize all Buddhist scriptures radiant and appearing in the space; for Namo Sangha ye, visualize numerous sanghas and sages radiant and appearing in the space.

Bring the palms together and recite the Fourfold Refuge mantra 3 times:
Namo Guru bei
Namo Buddha ye
Namo Dharma ye
Namo Sangha ye

After reciting the Fourfold Refuge Mantra, visualize the Four Refuges merging together and transforming into a brilliant revolving light. This light arches through space, entering your body at the crown chakra, and filling your body with light. Problems and negative karma are expelled from your body as black smoke through the pores of your skin. Your body becomes crystal clear, radiating light.

Armor Protection
The armor protection is to protect one's space from negative energy while one is doing meditation. Form the Vajra Handclasp Mudra in front of the forehead.

Recite the Protection Mantra:
Om, boru lan ze lee (7 times)

Visualization: After the recitation, touch the mudra to your third-eye chakra, then your throat, heart, left shoulder, right shoudler and back to your third-eye chakra. Visualize a brilliant blue light radiating from the mudra. As you are releasing the mudra at your forehead, visualize Four rays of brilliant blue light emitting from the mudra; one to your left, one to your right, one to your front and one to your back; each turning into a Vajra Protector.

High King Avalokitesvara Sutra
GAO WANG GUAN SHI YIN ZHEN JING:
High King Kuan Yin Sutra:

GUAN SHI YIN PU SA,
Homage to Kuan Yin Bodhisattva
NA MO FO,
Homage to the Buddhas,
NA MO FA,
Homage to the Dharma,
NA MO SENG,
Homage to the Sangha.
FO GUO YOU YUAN, FO FA XIANG YIN,
An affinity with the Pure Lands opens the Dharma Doors,
CHANG LE WO JING, YOU YUAN FO FA.
By engaging permanence, bliss identity and purity, one is blessed with the Dharma
NA MO MO HO BO RE BO LUO MI SHI DA SHEN ZHOU,
Namo Maha Prajna Paramita, a great spiritual mantra.
NA MO MO HE BO RUO BO LUO MI SHI DA MING ZHOU,
Namo Maha Praina Paramita, a great wisdom mantra.
NA MO MO HE BO RUO BO LUO MI SHI WU SHANG ZHOU,
Namo Maha Prajna Paramita, a supreme mantra.
NA MO MO HE BO RUO BO LUO MI SHI WU DENG DENG ZHOU.
Namo Maha Prajna Paramita, an unequalled mantra.
NA MO JING GUANG MI MI FO,
Namo the Pure Light Secret Buddha,
FA ZANG FO,
the Dharma Treasury Buddha,
SHI ZI HOU SHEN ZU YOU WANG FO,
the Tranquil King Buddha with Lion!|s roar and divine speed,
FO GAO XU MI DENG WANG FO,
the Sumeru Light King Buddha announced by Buddha,
FA HU FO,
the Dharma Protector Buddha,
JIN GANG ZANG SHI ZI YOU XI FO,
the Vajra Treasury Roaming Lion Buddha,
BAO SHENG FO,
the Precious Victory Buddha,
SHEN TONG FO,
the Supernatural Power Buddha,
YAO SHI LIU LI GUANG WANG FO,
the Medicine Crystal Light King Buddha,
PU GUANG GONG DE SHAN WANG FO,
the Universal Light Merit Mountain King Buddha,
SHAN ZHU GONG DE BAO WANG FO,
the Merit Retaining jewel King Buddha,
GUO QU Ql FO,
the Seven Past Buddhas,
WEI LAI XIAN JIE QIAN FO,
the Future Thousand Buddhas of this fortunate eon,
QIAN WU BAI FO,
the Fifteen Hundred Buddhas,
WAN WU QIAN FO,
the Fifteen Thousand Buddhas,
WU BAI HUA SHENG FO,
the Five Hundred Flower Victory Buddhas,
BAI YI JIN GANG ZANG FO,
the Ten Billion Vajra Treasury Buddhas,
DING GUANG FO,
and the Fixed Light Buddha,
LIU FANG LIU FO MING HAO:
The Buddhas of Six Directions:
DONG FANG BAO GUANG YUE DIAN YUE MIAO ZUN YIN
WANG FO,
To the East the Precious Light Moon Palace Venerable Wonderful Voice King Buddha,
NAN FANG SHU GEN HUA WANG FO,
to the South the Tree-Root Flower King Buddha,
XI FANG ZAO WANG SHEN TONG YAN HUA WANG FO,
to the West the Spiritual Power Flower Blazing King Buddha,
BEI FANG YUE DIAN QING JING FO,
to the North the Moon Palace Purity Buddha,
SHANG FANG WU SHU JING JIN BAO SHOU FO,
Above, the countless Vigor jewel Crown Buddhas,
XIA FANG SHAN JI YUE YIN WANG FO.
Below, the Tranquil Moon Sound King Buddha.
WU LIANG ZHU FO,
All the countless Buddhas,
DUO BAO FO,
Many Jewels Buddha,
SHI JIA MOU NI FO,
Shakyamuni Buddha,
MI LE FO,
Maitreya Buddha,
AH CHU FO,
Akshobhya Buddha,
MI TUO FO.
Amitabha Buddha.
ZHONG YANG YI QIE ZHONG SHENG,
All beings in the Central Realm,
ZAI FO SHI JIE ZHONG ZHE,
and those in the Pure Lands,
XING ZHU YU DI SHANG, JI ZAI XU KONG ZHONG
while moving upon the Earth and through the Heavens,
Cl YOU YU YI QIE ZHONG SHENG,
shower limitless compassion upon all living beings,
GE LING AN WEN XIU XI
affording them equanimity and peace,
ZHOU YE XIU CHI
that they might cultivate day and night
XIN CHANG QIU SONG Cl JING
By constantly invoking this sutra,
NENG MIE SHENG SI KU, XIAO CHU ZHU DU HAI,
one is liberated from the suffering of birth and death, and freed from all the many kinds of suffering.
NA MO DA MING GUAN SHI YIN,
Homage to the great wisdom Kuan Yin,
GUAN MING GUAN SHI YIN,
the observant Kuan Yin,
GAO MING GUAN SHI YIN,
the noble Kuan Yin,
KAI MING GUAN SHI YIN,
the expansively-minded Kuan Yin,
YAO WANG PU SA,
the Medicine King Bodhisattva,
YAO SHANG PU SA,
the supreme Medicine Bodhisattva,
WEN SHU SHI LI PU SA,
Manjusri Bodhisattva,
PU XIAN PU SA,
Samantabhadra Bodhisattva,
XU KONG ZANG PU SA,
Akasagarbha Bodhisattva,
DI ZANG WANG PU SA,
Ksitigarbha Bodhisattva,
QING LIANG BAO SHAN YI WAN PU SA,
the billions of Clear Cool Treasure Mountain Bodhisattvas,
PU GUANG WANG RU LAI HUA SHENG PU SA,
the Universal Light Venerable King Tathagata Bodhisattva.
NIAN NIAN SONG Cl JING,
Chanting this sutra continually,
Ql FO SHI ZUN, JI SHOU ZHOU YUE:
the Seven World-Honored Buddhas recite this 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)

Recite the Rebirth Mantra (7 times)
Na-mo A-mi-doh-poh-ye, doh-ta-ga-doh-ye, doh-deh-ye-ta, A-mi-lee-doo 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-nee-nee ka-ka-la, ji-doh-ka-lee, so-ha.

Guru Yoga Visualization

Place the right hand before the right side of your chest, with palm facing outward and the fingers together pointing up. Form a circle with the thumb and middle finger with tips meeting each other. (This is the Teaching Mudra)

Place the left hand before the left side of your chest, palm up facing inward and fingers together pointing up. Form a cicle with the thumb and the index finger with tips meeting each other. Then bend the middle and ring fingers in to touch the center of the palm. The small finger remains pointed up. (This is the Lotus Holding mudra)

Visualization
Visualize a cloudless azure sky and then recite the "Emptiness Visualization Mantra", which is:
Om, Shi-ba-wa Su-da, Sa-er-wa, Da-er-ma, Shi-ba-wa, Su-dor-hung. (3 times) times)
a. Visualize an ocean with a placid, mirror-like surface. Above is a clear, cloudless sky. A full moon rises above the horizon. Inside this moon is the seed syllable; "HUM" radiating white light.
b.The "HUM" syllable inside the moon begins to spin, transforming into the Root Guru seated on a white lotus. The Guru appears in your mind as being dignified and tranquil.
c. At his third eye chakra, the Guru sends forth a beam of brilliant white light, which enters your third eye chakra to cleanse the karmic hindrances from your body. Next, from his throat chakra, he sends forth a beam of brilliant red light which enters your throat chakra to cleanse the karmic hindrances from your speech. Finally, from his heart chakra, he sends forth a beam of brilliant blue light which enters your heart chakra to cleanse the karmic hindrances from your mind.
(The HUM syllable)

Guru Heart Mantra
Recite the Guru's (Padmakumara) Heart Mantra
Chanting Visualization
Hold the counting beads with both hands out in front of you. Use your thumbs to count the beads while chanting.

Visualize your left hand becoming a vajra bell which symbolizes wisdom. The right hand becomes a dorje which symbolizes compassion. The head bead of the counting beads represents the Many Jewels Buddha Pagoda. The four sectional beads symbolize the Four Regions Heaven Vajra Protectors. The tassel at the end of the beads represents the hands of the Buddha. The string inside the beads becomes white light, symbolizing Vajrasattva's nature. With each chanting of the mantra, visualize the Root Guru appearing in front of you from the center of the counting beads.

Mantra


Recite the Guru's heart mantra 108 times:
Om ah hum, gu-ru-bei, ah-ho-sa-sa-ma-ha, Lian-shen sih-dee hum.
Or recite the short version:
Om, gu-ru, Lian-shen sih-dee, hum.

Nine Cycle Breathing and Entering Meditation
~Nine Cycle Breathing~
Beginners may wish to use the breath counting method instead.

Sitting in a meditation position, visualize that your body is pure and transparent like a shining crystal, with three "subtle energy channels" as follows:

The central channel begins at a place about four finger widths below the navel (called the dan-tien in Chinese), and ascends the center of the body to open up like a trumpet at the top of your skull.

The left and right channels also begin at the dan-tien, but branch off to each side and ascend parallel to the central channel to the level of the crown chakra, then curve down to end in the respective left and right nostrils.

Now visualize before you a brilliant white light, perhaps as the exhalation of your Deity, and perform the Nine Cycle Breathing by following these steps. Each breath should be slow and smooth, deep and complete.

1. Visualize white light entering the right nostril to become red light. The light descends the right channel to the dan-tien. The red light ascends the left channel exiting the left nostril as dark smoky light.
2. Visualize white light entering the left nostril to become red light. The light descends the left channel to the dan-tien. The red light ascends the right channel exiting the right nostril as dark smoky light.
3. Visualize white light simultaneously enterinc, both nostrils, transforming into red light and descending the left and right channels to the dan-tien. Next the red light ascends the central channel to the crown chakra and descends again to the dan-tien. Finally, the red light ascends the left and right channels exiting the nostrils as dark smoky light.

~Breathe in through the left-nostril and out at the right (as in 2).
~Breathe in through the 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).
~Breathe in through the right nostril and out at the left (as in 1).
~Breathe in through the left nostril and out at the right (as in 2).

Enter into the state of Samahdi meditation
Visualization of Entering of the Deity into Oneself
Visualize the Deity seated on a lotus above your crown chakra.
Within your body, visualize a lotus flower appearing at your heart chakra. Above the lotus is a moon disc. Inside this disc is the seed syllable "HUM" radiating white light.

Visualize the Deity above your head turning into a white luminous body about the size of a grain of rice. Then, the "HUM" syllable sets forth a beam of white light to invoke and draw the Deity. Next, the grain size Deity enters your body through the crown chakra, and then descends through the central channel to rest on the lotus at your heart chakra.

The luminous body on the lotus flower gradually transforms into the Deity and then gradually enlarges until He is identical to your size. Instantaneously, you transforms into the Deity. Your facial features become that of the Deity's, your body is the same as His, and your limps are indistinguishable from His. At this stage, you and the Deity become one.

Visualization of Entering Oneself into the Deity
Continuing to visualize yourself as the Deity, ascend through the central channel, exiting your body through the crown chakra to merge with the light of the Universe.

Eight Deity Heart Mantras
Recite the Eight Principal Deity Heart Mantras
On exiting meditation, sit quietly a few moments, then recite the Eight Principal Deity Heart Mantras.

Amitabha Buddha
Om, a-mee deh-wah, seh. (Sanskrit: Om, Amitabha hri.)
Kuan Yin Bodhisattva (Avalokitesvara)
Om, ma-nee pad-mee, hum. (Sanskrit: Om, mani padme hum.)
Ksitigarbha Bodhisattva mantra that purifies fixed karma
Om, pun-lah-moh lin-toh-lin, so-ha. (Sanskrit: Om, prama nidani svaha.)
Ksitigarbha Bodhisattva heart mantra
Om, ha ha ha, wei sam-mo-deh, so-ha. (Sanskrit: Om, ha ha ha vismaye svaha.)
Maha Cundi Bodhisattva
Om, dze-lee dzu-lee zhun-teh, so-ha. (Sanskrit: Om, cale cule cunde svaha.)
Jambhala
Om, jum-bah-lah, chah-lan chah-nah-yeh, so-ha. (Sanskrit: Om, Janibhala dsalendraye svaha.)
Medicine Buddha
Deh-yah-tah, om, beh-ka-dze-yah, beh-kah-dze-yah, ma-ha beh-kah-dze-yah, la dza sah mo kyah-dah-ah, so-ha. (Sanskrit: Tadyatha om bhaisajya bhaisajya mahabhaisajya raja samungate savha.)
Padmasambhava
Om, ah hum, be-dza, gu-ru beh-ma, sih-dee, hum, seh. (Sanskrit: Om, ah lium vaira guru padma siddhi hum hri.)
Padmakumara
Om, ah hum, gu-ru-bei, ah-ho-sa-sa-ma-ha, Lian-shen sih-dee hum.
Amitabha Homage
Homage to the Amitabha Buddhas
Homage to the 36 trillion, 119 thousand and 500 Amitabha Buddhas (3 times)

Vajrasattva Hundred Syllable Repentance Mantra
(The Hundred Syllable Mantra is to make up for any errors or omissions during the practice. Recite this mantra 3 times)
Om, be-dza sah-do sa-ma-ya, ma-nu bah-la-ya, be-dza sah-do deh-lu-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-da-moo see-li-ren, gu-ru hum, ha ha ha ha hoh, bah-ga-wan, sa-er-wa da- ta-ga-ta, be-dze ma-mee mun-cha, be-ji ba-wa,ma-ha sa-ma-ya sah-do ah, hum, pei.

Dedication and Merit Transference
Verse for Transferring Merit
May all who uphold the name of Amitabha Buddha, be re-born together in the Pure Land of His Western Paradise.
Repaying 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.
As a True Buddha practitioner, I dedicate this merit to everyone, that all may be healthy, free of hindrances, strong in cultivation, and that all wishes may come true.
(At this time, one may silently make one's personal dedication.)

The Great Homage (Same as step 3 above)

Completion
Recite the Completion Mantra
Om, bu lin (3 times)

OM MANI PADME HUM.

Clap your hands twice or cross your arms against your chest and snap your fingers to disperse Buddhas and Bodhisattvas in your altar.
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Source : http://www.padmakumara.org/practices/guruPF.htm