Medicine Buddha Sutra

Translated into Chinese from Sanskrit by Reverend Hsuan Tsang
Translated into English from Chinese Version by Prof. Chow Su-Chia
Revised by Upasaka Shen Shou-Liang

Thus I have heard: While wandering through many lands to convert the beings, Bhagavan arrived at Vaisali. He dwelt under a resounding tree, and with him was a big crowd of beings, including eight thousand monks, thirty-six thousand Great Bodhisattvas, as well as kings, ministers, brahmins, lay-disciples, the eight groups of dragons, and other celestial beings, such as kimnaras and the rest. This infinite mass surrounded him with devotion. He preached to them.

Then Manjushri, son of the Dharma-king and chief disciple of the Buddha, rose from his seat. He bared one of his shoulders, bent his right knee to the ground in the direction of Bhagavan, bowed, joined the palms of his hands, and reverently said: "World-honoured! We only wish you would tell us such and such names of the Buddha, their original vows, and their boundless virtues so that the hearers may know how to keep away from all karmic hindrances by their wisdom, to the blessing and joy of all beings who live in the formal period of Buddhism."

Then the World-honoured praised the disciple Manjushri and said: "Good! Excellent! Manjushri! Out of great pity you asked me to mention the names of the Buddhas and the virtues achieved from their original vows, so as to pull out from all beings the hindrances of the karma which bind them, to the blessing and joy of those who live in the formal period of Buddhism. Now listen well and bear in mind to what I shall tell you." Manjushri said: "Very well, we are happy that such is your wish. We are glad to listen." Then the Buddha said to Manjushri: "Eastward from here, beyond Buddha-land about ten times as numerous as the sands of the Ganga, there is a world called ‘The Pure Crystal Realm’, the Paradise of Yao Shih. Its Buddha has a few titles, such as The Master of Healing, Azure Radiance Tathagata, The Arhat of Perfect Knowledge, The Prefect Mind and Deed, The Well Departed Sugata, The Knower of the World, The Peerless Nobleman, The Man Who Brings The Passions of Men Under Control, The Teacher of Devas And Men, The Buddha, and Bhagavan. At the time when that World-honoured Buddha of Medicine became a Bodhisattva, he made Twelve Great Vows to grant all beings with whatever they pray."

The first vow. ‘I vow that, after my reincarnation and having attained unexcelled complete Enlightenment, my body should be shining like a brilliant light, throwing beams on infinite, and boundless, worlds, adorned with a retinue of thirty-two forms of the Great Men and with eighty physical characteristics of the Buddha, I shall make all beings wholly equal to me.’

The second vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, my body should be like a crystal in spotless purity both within and without, with splendorous radiant light, in the majesty of its virtue, sitting serenely, adorned with the aureole, brighter than the sun and the moon, I shall reveal my great power to all the beings in obscurity, in order that they may act freely according to their bent.’

The third vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should grant by means of boundless wisdom, to all beings the inexhaustible things that they may need and that they may be free from any want.’

The fourth vow. ‘I vow that, after my reincarnation and having attained Perfect enlightenment, I should bring those who have gone the heterodox ways to dwell tranquilly in the way of Bodhi; and those who travel on the Vehicle of the Sramana and the Pratyekabuddha on the Vehicle of the Sramana and the Pratyekabuddha to stand firmly in the Great Vehicle of Bodhisattva.’

The fifth vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should enable the innumerable beings to observe all the moral laws to mend their ways to pure living, and to obey the three cumulative commandments. Should there be any relapse, or violation, they shall again become pure once they hear of my name, then they shall not fall into evil existences.’

The sixth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those beings who are physically inferior, with imperfect senses, such as, the ugly, stupid, blind, deaf, mute, crippled, paralysed, hump-backed, leprous, lunatic, or sick in many respects, shall all of them, when they hear my name, regain their normal appearances and become intelligent. All their senses shall be perfectly restored, and they shall not suffer from diseases.'

The seventh vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those who are tormented by diseases, who have nobody to whom they can seek for help, without a refuge, without a doctor, without medicine, without relatives, without a home; these poor and miserable beings shall all of them be free from diseases and troubles, and shall enjoy perfect health of body and mind, once my name reaches their ears. They shall have families, friends and properties a-plenty, and shall all be brought to the supreme Enlightenment of Buddha.'

The eighth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, women who are tormented by the hundred of sufferings of the female sex, who are much wearied of life and long to make bodily sacrifice, shall all of them, when they hear my name, be transformed into men instead of women, in the next re-birth, they shall get the form of manhood and shall in the end attain the supreme Enlightenment of Buddha.'

The ninth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should let all being to escape the evil nets of Mara, to be free from other non-Buddhist cults. If they should have fallen into the dense forest of false doctrines, I should assist and lead them to the noble truths, and gradually induce them to lead the life of a Bodhisattva and soon they shall attain supreme Enlightenment of Buddha.'

The tenth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should bring it to pass that all those who are recorded and condemned by the royal law to be bound and whipped, to be enchained in prisons, to be sentenced to capital punishment, too meet numerous other disasters and insult, to be afflicted with sorrow and anguish, to be troubled both in body and in mind, shall, when they hear of my name, escape evil kalpas through the awe-inspiring majesty of my blessedness and virtue.'

The eleventh vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should bring it to pass that all beings who are tormented by hunger and thirst and who, in order to obtain drink and food, if they can carefully remember my name and cherish it, then I should let them taste the flavour of the Dharma, and eventually lead a tranquil and happy life.'

The twelfth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, all beings who are poor and naked, tormented day and night by mosquitoes and wasps, by cold and heat, when they hear my name and carefully remember and cherish it, shall receive the wonderful garments of all kinds, as well as valuable ornaments, chaplets of fragrant flower; and various kinds of instrumental music shall resound. Whatever they dream of, they shall have in abundance.'

"Manjushri, these are the twelve wonderful sublime vows made by the World's Most Venerable Buddha, of Medicine when he was a Bodhisattva."

"Now Manjushri! when the Buddha Medicine as a Bodhisattva, made his vows the stern virtues of them have reached the Buddhaland; if I should speak kalpa after kalpa about these virtues I could not mention all of them. Verily, this Buddhaland is eternally pure, it has no women, nor has it any evil influences, and no screams of pain are heard there. The ground is of lapis lazuli, golden cords set bounds to the ways of this land, the walls, towers, castles, halls, verandas, and bird nets are made of seven precious things. In all aspects it is equal to the Western Paradise. There is no difference between the two. There are two Great Bodhisattvas in this country: the name of one is Radiance of the Sun; that of the other, Radiance of the Moon. They are the chiefs of a host of Bodhisattvas. They represent the Buddha. They guard the treasury of the right doctrine of the Buddha of Medicine. Therefore, Manjushri, all good men and women who have confidence in faith should wish to be born in the world of Buddha."

Then the Buddha spoke further on to the disciple Manjushri and said: "Manjushri, there are those who do not distinguish good from evil. They indulge incessantly in greed and avarice. They do not know what alms-giving is, and what the effect of such a deed will be. They are idiots. They have no faith. They accumulate riches, and guard them carefully. When they see a beggar, they are not glad in heart. When they have to bestow a charity, it is like cutting a piece of flesh from the body. A deep and painful regret ensues. There are other innumerable greedy and stingy beings who gather money but do not use it even for themselves, so how could you expect them to give it to their parents, wives, children, servants, or beggar? These beings, after their death, shall be reborn as hungry ghost or as animals. Now, it may happen that, as men in a former incarnation, they had by chance heard the name of the Buddha of Medicine. Now, it may happen that, as men in a former incarnation, they had by chance heard the name of the Buddha of Medicine. Now in the evil incarnation the name of that Tathagata accidentally recurs to their mind. Then when they remember him, they suddenly disappear and again be transformed into men. There they remember their former life, they are afraid of the sufferings of the bad incarnation. They do not rejoice at worldly pleasures. They gladly practice charity, and they praise the giver. They are no longer greedy and do not regret the alms given by themselves. Yes, in time they are able to bestow upon the one who asks them even for their head, eye, hand, foot, blood, flesh, and other parts of their body, to say nothing of their money and property!"

"Furthermore, Manjushri, there are beings who, though having learned everything point and point from the Tathagata, trespass against the Commandments. There are others who, though not trespassing against the Commandments, trespass against the minor rules. Others who, though neither trespassing against the Commandments nor against the minor rules, have not got the right views. Still Others who, though having the proper ideas, neglect to learn, and thus they are unable to understand the deep meaning of the Sutras taught by the Buddha. Others are studious but proud. Because their hearts are be-clouded with pride, so they think highly of themselves and think little of others. They criticise the correct doctrine of the Buddha and become the companions of Mara. These fools are not only themselves erring, but they also dig pitfalls for millions of others. They then do evil and are incessantly reborn into hells, as animals or as hungry ghosts."

"It may occur that they then heard the name of the Buddha of Medicine, they may turn from their wickedness, they may follow the right teaching, and they do not fall into evil destinies any more. But if there should be any among them who are unable to turn from wickedness, who do not follow the right teaching, and who fall into evil destinies as a consequence, then, they still have the chance to become men in the next re-birth in case that, through the magic power of the vows of this Tathagata, they are able to hear his name chanted just for a moment. If they take heart to follow the right doctrine and curb their lust, they will be enabled to leave their homes and to become monks. They cling implicitly to the teaching of the Tathagata, swerve no more from it, and from the right principles and learn more, then they will understand the profound meanings. Far from being haughty, they do not criticise the right teaching, do not become companions of Mara. Gradually they will enter the way of Bodhisattvas and will soon attain perfect enlightenment."

"Furthermore, Manjushri, there are beings who are avaricious and envious. They praise themselves and depreciate others. For this reason, they fall into the three evil destinies. During innumerable millenniums they suffer misery, after their death they will be reborn among men but as oxen, horses, camels or donkeys. They will be tormented constantly by whip, by hunger, and by thirst; they must carry heavy loads on their backs and walk long ways. Even if they were reborn as human beings, they will be reborn in a poor hut, and when they grow up they will become man-servants and maid-servants. They will be ordered around by other people and will never be their own bosses. When such beings, in a former incarnation, heard the name of the Buddha of Medicine, they will now be save by Him. If they remember him and whole-heartedly have recourse to the Buddha, all their sufferings will be removed through His majestic power. Their senses will be sharpened. They will become wise and they would like to listen and become learned. They will strive solely for the sublime teaching; they will hold social intercourse with friends who will lead them to the good deeds. They will cut all nets of Mara. They will pierce the veil of ignorance. They will let the stream of suffering flow off and be released from pains of birth, old age, sickness, death, and all the worries and miseries."

"Still, Manjushri, there are beings who like to do that which is repugnant to others, who like to quarrel and cause displeasure both to themselves and to others. By deeds, words and thoughts, they create all sorts of bad karma. They constantly do harm to each other, they hatch plans to injure one another. They pray to the spirits of the mountains, trees and tombs. They kill living things, take their bleeding flesh, and offer it to the Yaksas and Rakshasas. They write down the name of their enemy, make a picture of him, and, by the use of sorcery, they curse over it. They use black magic and poison. They conjure up a ghost from corpse. This puts an end to the life of the enemy and destroys his body."

"When, by chance, these beings hear of the name of the Buddhas of Medicine, then all these evil things will lose power to harm them. They learn to have compassion on each other. They wish to be of service, they wish to make each other happy. They renounce malice and the impulse to create suffering. Everyone rejoices. Being contented with the property he owns, he does not covet that of others. They are helpful to each other."

"Furthermore, Manjushri, there are four groups in our community: the monk, the nuns, the male devotees, and the female devotees. There are other pious men and women, who believe and observe the first eight of the Ten Commandments. They observe all points from three months to a year. Because of this good seed they have planted, they expect to be reborn in the Western Paradise where the Buddha Amitayus dwells. But, though they hear the correct doctrine of the Buddha, they can not discern and put enough trust in it. When they hear the name of the Buddha of Medicine at the time of their death, then there will be eight Bodhisattvas who, with magic powers, will traverse the intervening space to come to show them their ways, and amidst the colourful flowers of that world, they will be born there by transformation."
"Sometimes they are also born in the Heaven. Though they are born in Heaven, the original good roots are still there, they will not fall into evil destinies again. When their life in Heaven is ended, they will again become men. Or they may become supreme rulers, governing the four inhabited continents of the Universe, and rule in independent majesty."

"Innumerable beings are established in the excellent Karma resulting from the practice of the Ten Commandments. Some are born as Kshatriyas or as Brahmins, some as lay-disciples, some born in a large family. They abound in riches, with their treasuries and granaries overflowing. Their appearance are awe-inspiring. They have enough relatives and kinsmen, they are clever and they gain in wisdom. They are as strong and brave as the most powerful. If it is a woman who heard the name of the Buddha of Medicine, and if she whole-heartedly cherishes it, she shall never again become a woman in the next re-birth."

"Then, Manjushri, when the Master of Healing, Azure Radiance Tathagata, had attained perfect Enlightenment, to become the Buddha of Medicine, he saw by virtue of his vows, that the beings were suffering from all sorts of diseases, such as tuberculosis, bilious fever, or that they were affected by a spell or by poison, or that some were by their nature short-lived, or that some have died a violent death. He wish to fulfil all their desires by putting an end to all these diseases and miseries. Therefore the World's Most Venerable entered into a Samadhi called the Removal of Suffering for All Beings. While He was in this contemplation a great radiance of light of light was sent forth from his Ushnisa, and he pronounced the great Dharani as follows:

"NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA
TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA OM
BHAISAJYE BHAISAJYE BHAISAJYA SAMUDGATE SVAHA"

When He, in his radiance, had spoken this mystical formula, the earth was shaken and emitted a great light. All beings were delivered from their diseases and miseries, they are now happy because their bodies and minds are at rest.

"Manjushri, if you see a pious man or woman who suffers from a disease, you shall do the following whole-heartedly for those sick people: let them keep clean by taking frequently baths and rinse their mouths, give them food, medicine and clean water, and recite the Dharani for a hundred and eight times, then all diseases will disappear entirely. When one of them has a particular wish, he shall concentrate and recite the magic formula. Then he will fulfil all he wishes, he will be without disease, and will live longer. After his death, he will born in paradise without having to return to this world, and will in the end attain perfect Enlightenment. Therefore, Manjushri, if there is a pious man or woman who very seriously prays to the Buddha of Medicine and, he or she must always keep in mind this magic formula and never forget it."

"Still more, Manjushri, there may be a pious man or woman who hears the name of the Buddha of Medicine and repeats it and fosters it, he chews the Dantakastha (a stick for cleaning the teeth) in the morning, takes bath and rinses his mouth, until he is quite clean. He then prays with incense and flowers, he burns the incense and rubs the body with perfume, sings the Sutra and proffers offerings before the image of the Buddha. He copies the Sutra or has it copied, learns it by heart, has it explained to him. He makes offerings to his Buddhist teacher and gives alms generously and not let him be in want of anything. Then all the Buddhas will protect him and keep him in mind. His prayers will be granted, he will eventually attain perfect Enlightenment."

Then the disciple Manjushri saluted the Buddha and said: "World honoured, I swear that I will pray Buddha-truth, I shall cause, by many means, all male and female devotees to hear the names of the Master of Healing, Azure Radiance Tathagata, I shall shout the names of the Buddha into their ears even in their sleep. World honoured, when someone learns this Sutra by heart and reads, proclaims and expounds it to other people, copies it himself, or has it copied, makes offerings reverently and seriously with various fragrant flowers, perfumed unguents, sandal-powder and burning incense, with garlands, strings of pearls, flags and music; he also makes bags of five-coloured silk and puts Sutra into them, sweeps clean a place, displays the bags the bags on a high table that they may lie there in readiness, then the four great Kings of Heaven with their retinue and the other innumerable hundreds and thousands of celestial hosts will come to make offerings and to protect the Sutra. World-honoured, where the treasures of this Sutra flow out and can be received through the blessing of the Vow of this World honoured Buddha of Medicine, and his name can be heard, then they will know that no violent death will ever occur at that place, and nobody’s spirit will ever be seized by evil demons and evil spirits. And if it has already been wrested from him, he can still restore it as he was before, he will have peace both in Body and mind."

Then the Buddha said to Manjushri: "So it is, so it is! It is exactly as you say, Manjushri, if a devout man or woman who wishes to make an offering to this world honoured Buddha of Medicine, he or she must first make an image of this Buddha, prepare a clean place to erect it, strew various flowers, burn all sorts of incense, adorn the place with curtains and flags, for seven days and seven nights, keep the eight prohibitory commands, eat clean food, take baths so that one may have a clean odour, put on clean clothes, free the mind from dirty, angry and malicious thoughts, wish to be of service to others, and try to bring happiness to everybody. One should be full of compassion, glad to give alms, and sympathetic to every one. Thus cleansed, he should go around the Buddha image to the right, and sing the hymns with drum music. Moreover, he must remember the blessing of the Vows of Tathagata, read aloud this Sutra, meditate upon its meaning, recite and explain it. What he wishes for will all be fulfilled. If he wishes for wealth, he will become rich. If he wishes to become an official, he will become an official. if he wishes to have a son or a daughter, he will get a son or a daughter. When he has a bad dream, sees evil omens, sees strange birds flocking together, or has his room filled with strange apparitions, if this man, will all the sacred implements worships and make offerings, then the World honoured Buddha of Medicine will bring it to pass that the bad dreams and the bad omens which prophecy ill luck will vanish completely and will do him no harm. He will be protected from the dangers of water, fire, sword, poison, elephants, lions, tigers, wolves, bears, snakes, scorpions, millipedes, mosquitoes, gnats and other frightful and unpleasant things if he whole-heartedly remembers the Buddha, worships Him , then all troubles will vanish."

Furthermore, Manjushri, in case there is a pious man or woman who does not care for other gods during his or her whole life and whose only thought is to become a Buddhist disciple, and who observes either five or ten of the Commandments, or the four hundred commandments of the Bodhisattva, the two hundred and fifty of the monk, or the five hundred of the nun, and who fears he may relapse into sin and fall into evil destinies; if he or she can only recite the name of the Buddha, worships Him and makes offerings to Him, he and she will certainly not suffer from the three paths of transmigration - the hells, hungry ghost and animals."

"A woman may suffer from great pain while giving birth. If she can whole-heartedly worship the Buddha of Medicine and to invoke the name Tathagata, worship Him and make offerings to Him, all pain will vanish, the newly born baby will have a sound and healthy body; whoever sees him will rejoice at his being so clever, so strong and healthy; and no demon comes to rob him of his vitality."
Then the Buddha spoke to Ananda: "If I praise the virtues of the Buddha of Medicine and let you know that the actions of the Buddha have an occult meaning that it is difficult to understand. Can you believe me?"

Ananda said: "Virtuous World honoured One, I have no doubt in my belief about the Sutras of Tathagata. My reason for this belief is that the karma of Tathagatas, formed through deeds, words and thoughts, is perfectly pure. World-honoured, the disc of this sun and moon may be torn down, the inconceivable high Sumeru mountain may be shaken, but the words of the Buddhas will never change. World-honoured, the beings whose faith is as yet insufficient may question the occult meaning of the Buddha’s acts. They think: How is it possible that, by only remembering the name of the Master of Healing, Azure Radiance Tathagata, we can reap so many blessings? Then they do not believe, nay, they challenge. Such people forfeit their blessing and joy over one long night, they fall into evil existences and drift eternally in the stream of miserable life."

Then Buddha told Ananda: "When all these beings hear the name of the World-honoured Master of Healing, Azure Radiance Tathagata and cherish it whole-heartedly, and have no more doubts, then it is impossible for them to fall into evil destinies again. Those who have fallen into evil destinies, they have done no good deeds. Ananda, this is the occult meaning of the acts of the Tathagatas; it is hard to believe! You can conceive of it now, and so you know that all that I have told you has its root in the power of the Tathagatas. Ananda, all Shramanas and Pratyekabuddhas, and the Bodhisattvas who have not yet reached the ten stages, are unable to believe the full truth and to expound it, only the Bodhisattva who has only one life that binds him can do it. Ananda, it is difficult to get a human body. It is also difficult to have faith in the Triple Gems, to believe and to revere them. But it is still more difficult to hear the name of the Master of Healing, Azure Radiance Tathagata. Ananda, the Bodhisattva deeds of the Buddha of Medicine, his skilful means to convert the beings, and his far reaching vows are innumerable. If I should expound them in great detail, I could speak kalpa after kalpa and even longer, the kalpas would soon be exhausted, but the deeds, the vows, and the skilful means of the Buddha would not be exhausted."

There was, at that time, a great Bodhisattva in the community. His name was Seeker of Salvation. He stood up from his seat, bared his right shoulder, touched the earth with his right knee, bowed with the palms of his hands joined together, and said to the Buddha: "Virtuous World honoured, in the decline of the formal period there shall be beings who are exhausted by many misfortunes, they are thin in consequence of long illness. Such a being can neither eat nor drink, his lips and throat are dry. Everything he sees is dark. The signs of death are presently manifest. His parents, family, relatives and friends stand around him weeping. His body lies on the bed, he sees the messengers of Yama leading his spirit to the judge. Verily, all beings have a spirit which originates with them. Everything they have done, be it good or bad, was in the record. Everything was kept with judge Yama. Just at that time, this judge questions the man. He sums up his deeds. He assigns him his place according to the proportion of his good and bad deeds. If at that time the relatives and friends of this sick man could make him believe in the Buddha of Medicine and ask the monks to recite this Sutra, light a seven-layer lantern, hang up either consciousness may returns after seven, twenty-one, thirty-five, or forty-nine days. At that time when he returns consciousness, he feels like awakened from a dream, he remembers the award he has received for his good or bad deeds. For he has himself been a witness of the reward of his deeds."

"He remembers this throughout his life’s hardships, he no longer commits any evil deed. Therefore men and women who are firm in their faith cherish the name of the Master of Healing, Azure Radiance Tathagata, worship Him and make offerings to Him with what they can."

At that time, Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how shall we worship the Buddha of Medicine and make offerings to Him? What are the significances of the banners and the lanterns?"

The Bodhisattva Seeker of Salvation said: "Virtuous One, for the sick people whom one wishes to free from their sufferings, it is necessary to keep the eight prohibitory commands during seven days and nights, and to make offerings of food and drink and other things, according to one’s capability, to the congregation of monks; to perform worship according to the ritual, for six times day and night and have offerings made to the Buddha of Medicine; to recite this Sutra forty-nine times, to light up forty-nine lamps, to have seven image of the Tathagata made, to have seven lamps put infront of each image, the flame of each lamp may illuminate a cartwheel. For forty-nine days these lamps must be kept burning unceasingly. Hang up five-coloured banners, forty-nine spans long, and set free various kinds of animals to the number of forty-nine. In this way, the sick people are made to overcome the danger of being violently killed by evil spirits."

"Furthermore, Ananda, in case of a Kshatriya or an Abhisecana or King at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, revolution in his own country, ominous displacement in a constellation, eclipse or the sun or the moon, wind and rain out season or drought through no rain, this Kshatriya or Abhisecana King must then have pity on all beings, set all captives free, perform the above mentioned ceremonies of offering, and make offerings to the Virtuous Buddha of Medicine. As a consequence of these good deeds and the power of original vow of Tathagata, he will bring about the result that his country will be delivered, that wind and rain will come in good time, and will let the crops ripe, that the people will be happy without sickness, that no cruel Yaksha in his country will torment the people, and that all evil omens will at once disappear. And the Kshatriya’s or Abhisecana King’s life, material appearance, vitality, and sickless independence will all be benefited. Ananda, if the Queen, the wives of the princes, the crown-prince, the princes, the ministers, the court councillors, the ladies of the palace, the provincial officials or the common people suffering from diseases, or if another calamity occurs, he shall also hang up five-coloured banners for warding off all the evil spirits, light lamps and keep them burning, set animals free, strew many coloured flowers, burn precious incense, then the diseases will be cured and all afflictions will vanish."
Then Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how can a life that has come to an end be prolonged?"

The Bodhisattva Seeker of Salvation said: "Virtuous One, did you hear that the Tathagatas say that there are nine kinds of violent deaths? Therefore, I exhort you to hang up the life prolonging banner, to light up the lamps, and to perform the pious deeds. By performing the pious deeds, one’s life come to a natural end without suffering from any painful experience."

Ananda asked: "what are the nine kinds of violent deaths?"
The Bodhisattva Seeker of Salvation said: "The nine violent deaths are;

(1) There are beings who become sick. Though the sickness is not serious but there is neither medicine nor a doctor for the treatment. In case they take the wrong medicine, they may meet violent death which can very well be avoided. Some trust in Maras and Heretics, or masters of magical and bewitching powers. From a frivolous prediction of good or bad luck, fear and uneasiness arises. Those people whose own heart cannot clearly discern, question fortune-tellers whether misfortunes awaits them. Some kill living beings for a sacrifice in order to propitiate the spirits. Some call out to the evil spirits and ask for protection, they wish to prolong their lives, but all to no avail. They are ignorant of the right way. They believe in heterodox views, not recognising the doctrine of moral karma. This leads in the end to a violent death. They enter into hell and can never get out of it. This is the first violent death.
(2) Some are violently executed by order of the law.
(3) Some hunt for pleasure, lead and unrestrained life with women and wine, and dissipated without halt and limit. Then the fiends come and violently snatch their spiritual vigour.
(4) Some come to a violent end by being burnt by fire.
(5) Some come to a violent end by being drowned.
(6) Some come to a violent end by being devoured by wild beasts.
(7) Some come to a violent end by falling from a steep cliff.
(8) Some come to a violent end by being destroyed by poison, by image spell Vetala, by spoken-spell Dharani, or by demonical influence to resurrect a corpse and cause it kill another person.
(9) Some suffer hunger and thirst, do not get anything to eat or drink and thus die an untimely death.

"These are what Tathagata briefly named as the nine kinds of violent deaths. Besides, there are innumerable other kinds which cannot all be told here."

"In addition, Ananda, the judge Yama keeps a complete list, with the deeds of each inhabitant on earth recorded, if any of the beings are not filial and commit the five mortal sins, revile the Triple Gems, infringe the laws of the country, and violate the natural moral laws, then the judge Yama examines, whether their sins were grave or light, and punishes them accordingly."

"Therefore I now ask all beings to light up the lamps and hang up the banners, to set free the animals, and to do good deeds, so that misery and grief can be overcome and the life’ hardships can be avoided." At that time, there were twelve Yaksha spiritual generals in the assembly, viz:
General Kumbhira,
General Vajra,
General Mihira,
General Andira,
General Majira,
General Shandira,
General Indra,
General Pajra,
General Makura,
General Sindura,
General Catura,
General Vikarala.

These twelve Yaksha Generals, each having seven thousand Yakshas in his retinue, raised their voices, simultaneously and saluted the Buddha by saying: "World’s Most Venerable, we have experienced today the wondrous power of the Buddha by permitting us to hear the name of the Master of Healing, Azure Radiance Tathagata, we have no further fear of the evil destinies. All of us are of one mind, that is as long as this form lasts, we shall have recourse to Buddhist Trinity. We swear to bear the responsibility to let all beings be benefited by the path of truth and to let them be abound with happiness. Wherever it may be - in villages, cities, capitals, or even in unfrequented forests, when any one preaches this Sutra and cherishes the names of the Master of Healing, Azure Radiance Tathagata, worships Him and makes Him offerings, we and our retinues shall guard and protect him, deliver him completely from all distress, fulfil all his wishes. When he falls ill and calls for help, he should also read this Sutra, take a five-coloured skein and tie it into knots, forming the letters of our names, and untie the knots when his wishes are fulfilled."

At that time, the World’s Most Venerable praised the Yaksha Generals and said: "Excellent, excellent, Great Yaksha Generals! If you want to return the favour of the Master of Healing, Azure Radiance Tathagata, you must always be of service to all beings and make them happy."

Then Ananda saluted the Buddha and said: "World’s Most Venerable! What is this revelation called? By what name shall we cherish it?"

Then Buddha said to Ananda: "This revelation is called: ‘The Blessing of the Original Vow of the Master of Healing, Azure Radiance Tathagata’. It is also called: ‘The scared formula’ which tells how the twelve Yaksha spiritual generals vowed to be useful to all beings. A third name is called ‘The Removal of All Karmic Hindrances’. So you shall bear in mind."

When Bhagavan was preaching these words, all the Great Bodhisattvas and the Great Sramanas, the kings and the great ministers, the Brahmins, the Upasakas the gods, the dragons, the Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, human and non-human beings, all others in the assembly heard the words of the Buddha. All of them greatly rejoiced, accepted the belief and promised to keep it faithfully.
_____________________________________________________________________________________
More reading for the benefits of chanting The Medicine Buddha Mantra:
http://www.fpmt.org/teachers/zopa/contact/pdf/Medicine_Buddha.pdf

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=

Lineage Verse

"A particular lineage master wanted the verses he once wrote to be read. It has to do with achieving awakening,

Buddha nature deep as sea,
Middle and side see differently,
The way is between existence and void,
Verbal interpretation trifling.

Monks with fame and riches,
Ludicrous desire for motley of doctrines,
Greed and temper still bound,
Beginning and cessation never depart.

Buddhas of three ages,
Never apart from root wisdom,
Relinquish it to seek Bodhi,
Who attains Bodhi-hood?

Enlightened master understands this heart,
Relinquish all conditioned phenomena,
I have no grasp of time,
Disremembering the meaning of my words.

from a talk by Master Sheng-yen Lu

Source:
http://www.voyagestohell.com/tbs/

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.
_____________________________________________________________________________________
Source : http://www.padmakumara.org/practices/guruPF.htm