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Amitofo!

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對不起 以前我沒上網是假的 那是因為你就

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Tantalising! What is on the 8th dimension? Is there another race living in the center of the Earth?

Namo Guan Yin Pusa

May Golden Mother Buddha bless us.... Amitofo

is this empowerment for Ragaraja?

Can I get the Manderin original one? Without translate...?

There is no audio for this video?

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Amitofo Sangse n fase n Hendrix chiangse, ini elly n John KL

Interesting questions and great answers by Grand Master.

Always amazing to listen to Living Buddha Lian-Sheng

"Do you sleep with your beard in or out of the bed?" This question obviously wasn't posed to the Reverend Liao Ming because he's always awake!

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I love these question and answer sessions. For all the awfulness of Corona at least it can make your cultivation more focused. Thank you 🙏Grandmaster Liang Sheng

Always wonderful to experience Living Buddha Lian-Sheng's compassion, wisdom, and peace. Hopefully, even more people will enjoy this now.

Really appreciate this <3

Link to start of talk: czcams.com/video/cK4UNo2jGS0/video.html On March 01, 2020, Dharma King Living Buddha Lian-sheng presided over the homa ceremony of Padmakumara at Rainbow Temple. During the era of Shakyamuni Buddha’s dharma propagation, many Bodhisattvas, Sages, and spiritual cultivators came to listen to him. In one of his discourses, Shakyamuni Buddha mentioned the existence of Youths -- such as Youth Ri Guang, Youth Yue Guang, Youth Xiang Yan, and Padmakumara (Youth Lotus). Of the 25 Sages, only Youth Yue Guang and Youth Xiang Yan were mentioned in Surangama Sutra. Padmakumara wasn't mentioned in the sutra because Padmakumara was entrusted with the mission of salvation of sentient beings in the future. When the Dharma King was 26 years old, Golden Mother of the Jade Pond opened his divine eye. On that same night, his spirit traveled out of his body to the Western Pure Land of Ultimate Bliss where he saw the brilliant and splendid White Maha Padmakumara and heard a voice at his ear saying, “You are the return of White Maha Padmakumara.” Padmakumara is a 13th-stage Buddha. His origin is Mahavairocana Buddha. Since Buddha Locana and Mahavairocana Buddha are together, the eyes of Buddha Locana transformed into Maha Twin Lotus Ponds. The principal deity of the Western Pure Land of Ultimate Bliss is Amitabha Buddha. Padmakumara is the principal deity of Maha Twin Lotus Ponds. Amitabha Buddha transformed into Padmakumara, and Padmakumara emanated Living Buddha Lian-sheng. Living Buddha Lian-sheng, Sheng-yen Lu later becomes the founder of True Buddha School and the spiritual leader of more than five million disciples worldwide. Next the Dharma King discoursed on the Lamdre. According to the Lamdre, the four empowerments involve four mudras. The Dharma King demonstrated how to form these mudras. However, he also told the audience that his teacher imparted a set of mudras which were slightly different from those written in the Lamdre. The mudras taught by his teacher are as follows: • The mudra for first-level vase empowerment involves placing the right palm above a left clenched fist; the mudra is the same as the Marici Mudra. • For the second-level empowerment, the mudra is the Lotus Mudra. • For the third-level empowerment, the mudra is the Vairocana Mudra -- the fingers of the right hand grasp the index finger of the left hand. • To form the mudra for the fourth-level empowerment, place two palms such that they face each other without touching; then touch the fingertips of one hand with the fingertips of the other hand. The bases of the palms also touch each other. The resulting circular shape represents Great Perfection. In addition, the Dharma King also taught everyone the Qi-Ke Mudra, the Vajra-Finger Mudra, the Subjugation Mudra and the Three-Point Mudra. “These mudras have powers,” the Dharma King said. According to the Lamdre, “causation represents the first part of spiritual cultivation; when affinities congregate, a fruit is generated.” The Dharma King explained, whatever causation a person commits, there will be an effect [fruit]. Hence we call this “cause and effect” (karma). But if a person commits a causation, and if there is no affinity, then there will not be any fruit. Whatever causation committed in previous lives will affect one’s meditation and spiritual experiences. The Dharma King gave an example: if someone meets her husband this life, the latter may very well be the wife’s hindrance from a previous life. Conversely, if someone meets his wife this life, the wife could be the husband’s hindrance from a previous life. "This is affinity affecting one’s spiritual cultivation," said the Dharma King. According to Lamdre, “there are six factors pertaining to the shadows arising from the congregation of causation and affinities.” The “shadows” simply mean hindrances. The Dharma King explained the six factors in detail: • Shadow of Samaye - pertains to the breaking of a precept. For instance, if a person breaks a precept in a previous life, he or she will get hindrances this life. • Shadow of demons and ghosts -- demons and ghosts cause disturbances to the person. • Shadow of evil friends -- bad friends affect and harm a person. • Shadow of food and drinks -- different kinds of food, including colored foods, will influence one’s health. For instance, some people are sensitive to loquats, peanuts or milk. • Shadow of abode -- this is related to geomancy. The abode may clash with Yin or ghosts. A ghost may be living in a person’s abode, or there may be clashes of Qi in the house. All these will affect one’s meditation. • Shadow of lack-of-life or dullness: The weather, certain dates or festivals can influence a person’s practice. After the discourse, the Dharma King bestowed the empowerment of the dharma of Padmakumara. All ended well. facebook.com/syltbsnenglish/posts/2557723817672558

As COVID-19 continues to spread across the globe, people are getting uneasy and cautious at the same time. For the Avalokitesvara group practice on February 29, many disciples showcased their civic-mindedness when they came to the session in their masks. In fact, disciples generally make it a point to wash hands regularly, so as to protect themselves and others. This also ensures that Grandmaster has a safe environment to propagate the dharma and that everyone receives great blessings from Grandmaster, Buddhas and Bodhisattvas. There is a modicum of happiness even in these trying times. The True Buddha Foundation (TBF) is also aware of the needs of disciples in this difficult period. Hence, after the auspicious completion of the Avalokitesvara group practice, the TBF invited Living Buddha Lian-sheng to perform remote blessings on cards bearing the image of the Tara-who-saves-from-contagious-diseases and talisman to eradicate the plague. Simultaneous webcast took place during which Grandmaster blessed the cards at Taiwan Lei Tsang Temple, Federal Tantric Buddhism Chen Foh Chong Malaysia, Hong Kong Lei Tsang Temple [Buddhism H.K. Lui Tsang Szu Ltd.], Indonesia Lei Tsang Temple [Vihara Vajra Bumi Nusantara], and Brazil Zhendi Lei Tsang Temple. The cards were printed for distribution by the temples. Grandmaster's blessing was so all-encompassing that anyone with affinity was blessed; Grandmaster prayed that people remain healthy and safe from the COVID-19 disease. After completing the blessing ritual, Grandmaster discoursed on the night's principal deity, Avalokitesvara. The Bodhisattva is known for her tens of billions of emanations, such as the Thousand-Armed-Thousand-Eyed Guanyin, Wish-fulfilling Guanyin, Horse-headed Guanyin and Cundi Guanyin. As Avalokitesvara can appear anywhere in any form, the whole of Tibet worships her wholeheartedly -- Tibet is the holy ground of Avalokitesvara. According to the Common Chapter, Avalokitesvara will appear in whatever form to preach to any sentient being, as long as it suits the sentient being and it is able to deliver him or her. Grandmaster had expounded on the 11-faced Guanyin in the past. The 11 faces symbolize 11 grounds of the bodhisattva path. When one’s spiritual cultivation has reached beyond the 10th ground, one is considered a Buddha. Hence, Avalokitesvara was previously known as a Buddha with the name, "Tathagata Who Knows the True Dharma"; now, Avalokitesvara is known as Avalokitesvara Bodhisattva because she’s come to the saha world to deliver sentient beings. She is a great Bodhisattva. Shangri-la's first king was an emanation of Manjushri; the second king was the White Lotus King. Their real identities? They are all emanations of Avalokitesvara. Ganesha is also an emanation of Avalokitesvara. In Vajrayana, cross-emanations are well-known. Avalokitesvara is the attendant of Amitabha, and Amitabha himself has many emanations. For instance, White Padmakumara is an emanation of Amitabha, and therefore its original ground is Amitabha’s. Even Padmasambhava emanates from Amitabha. The Maha Cundi Buddha-Mother, one of the eight principal deities of True Buddha School, hails from the same family of Avalokitesvara. Padmakumara also comes from the same family of Avalokitesvara, which is also Amitabha’s. Vajra Protectors such as Hayagriva or Six-armed Mahakala are all emanations of Avalokitesvara. The emanations of Avalokitesvara are therefore countless, and she has the perfect Four Immeasurables of loving-kindness, compassion, joy and equanimity. Loving-kindness means giving happiness to people; compassion pertains to eradicating suffering from people; joy refers to the undertaking of philanthropic activities based on one’s inclination [rejoicing in the welfare of others]; equanimity refers to equality, non-partiality and universal transformation. Hence, even to one’s enemies, one is able to practice loving-kindness, compassion, joy and equanimity. The spirit of Yeshe Tsogyal is similar to Avalokitesvara’s. According to Yeshe Tsogyal’s biography, an incident took place while she was practicing on the path of the Bodhisattva. A leper, who was abandoned by his wife, asked Yeshe Tsogyal if she could be his wife since he needed one, and since she was known to be able to give up anything. The Buddha-Mother sacrificed herself to become his wife in order to deliver him. Another story detailed a cripple approaching the Buddha-Mother and telling her that his doctor told him that he could walk again only if Yeshe Tsogyal’s knee-caps were fixed on his legs. Yeshe Tsogyal gave him her knee-caps and she became crippled instead. Hence, the spirit of Yeshe Tsogyal is the same as that of Avalokitesvara. In the same way, Grandmaster is also willing to let go; life and death can be given up. If someone with COVID-19 were to come to him, he would bless him or her. Even if Grandmaster were to get infected in the process, he is fine by it as long as the patient can recover. Death is not a concern to Grandmaster. Grandmaster has the immeasurable equanimity of letting go. Next, Grandmaster discoursed on the Lamdre. According to the Lamdre, there are expedient and wisdom paths. Grandmaster said there must be two paths, because only then can there be development and completion stages [in spiritual cultivation]. The development and completion stages are represented by the Garbhadhatu and the Vajradhatu respectively. If there is no Garbhadhatu, then there won’t be Vajradhatu. If there is no spiritual cultivation, then there won’t be any attainment of Buddhahood. The same principles apply -- in Garbhadhatu, if there are no ordinary folks, then there won't be people becoming Buddha. This is because the development stage symbolizes the beginning of spiritual cultivation for an ordinary person. The completion stage represents the state where one is on the cusp of Buddhahood. Mantras, visualizations, mudras, and samadhi are expedient methods. When a person achieves attainment, he or she can be said to be very near to the final path, also known as the wisdom path. After achieving true attainment, one can then abandon the expedient methods. However, one must remember that this attainment is foundational upon the expedient path, which also means that attainment comes from the development stage. The Lamdre also mentioned inner demons. What is an inner demon? According to the Lamdre, it literally means “the owner of corpse-land”; in other words, it is the lead-ghost in a cemetery. For example, Vajra Protector Puba was initially the “owner of corpse-land” until Padmasambhava subjugated him. After that, Puba became a protector of Buddhas and Buddhism. The Lamdre also stated the phrase, “protector gods of a boundary”. These are protector gods of a place, and examples include Mountain Gods and City Gods. They can cause hindrances to the practitioner [because the practitioner’s piercing radiance may cause discomfort and displeasure to them]. To eradicate these hindrances, the practitioner must offer what the gods like best. If he or she presents pleasing offerings, then he or she will get great powers. If the gods do not like what was presented to them, then they will cause hindrances. Confucius said before, “Respect all gods and ghosts at a distance.” One may offer things to the gods and ghosts to make them happy so that they may render some help, but ultimately, one should believe only in Buddhas and Bodhisattvas, and not in the ghosts and gods. Inner demons can use beauty, fragrance, taste and touch to entice and mislead the practitioner. Therefore, the practitioner must be discerning and clear-headed. Sometimes, during meditation, inner demons come to cause hindrances to the practitioner such that he or she is unable to truly enter samadhi. Hence, one must remember the marks [to be used for discerning the real principal deities from the fake ones]. After gaining awakenment, one won't be misled by the ghosts and gods. One can offer something to the ghosts and gods, so that they can provide some assistance and not create hindrances. However, one must bear in mind that one cannot take refuge in ghosts and gods. One must take refuge only in the Root Guru (Vajra Archarya who has achieved attainment), Buddha, Dharma and Sangha. After the exciting discourse, Grandmaster bestowed the refuge-taking initiation on the new disciples. He also blessed the compassionate water and performed the consecration ritual on the Buddha statues and images. Before leaving the temple, Grandmaster touched the crown of every disciple in turn. May all wishes come true. facebook.com/syltbsnenglish/posts/2557710874340519

Feb 23, 2020, Rainbow Temple, Ushnishavijaya Buddha-Mother Homa Ceremony Talk starts: czcams.com/video/-T5CwB7tI7w/video.html On February 23, 2020, Dharma King Living Buddha Lian-sheng presided over the Ushnishavijaya Buddha-Mother homa ceremony. Ushnishavijaya Buddha-Mother originates from the combined boundless lights from the crown of Shakyamuni Buddha. The transmission of the Ushnishavijaya dharma debuted on September 12-13, 1998 in Meydenbauer Center in Seattle. The ceremony at that time was presided over by Master Lian Yin on behalf of the Dharma King. The Dharma King once said, “The Ushnishavijaya mantra represents all kinds of supreme and unparalleled merits, let alone the mudra. There are visualization and complete practice procedures as well. These make the dharma even more complete. The Ushnishavijaya Uncommon dharma’s merits are also miraculous. Sentient beings who practice the dharma can gain longevity and blessings, eradicate the evil karma pertaining to the realms of Hell, Hungry Ghosts and Animals, remove all primordial karmic hindrances, and eradicate samsaric disasters. Practitioners with the affinity to obtain the dharma should treasure the dharma.” The Dharma King also talked about the history of Tibet. There was a time when the situation was tense due to partisan politics. The Ninth Panchen (who was pro-China) was trying to avoid perceived persecution from the Thirteenth Dalai Lama (who was pro-Britain). He had to go through trials and tribulations and traipse all kinds of terrains such as mountains and rivers to reach Beijing. When the political situation stabilized in Tibet, he returned to Tibet, and passed by Yushu City in Qinghai -- it was here that the Ninth Panchen transmitted the Kalachakra dharma to Master Sakya Zhen Kong, our True Buddha School's lineage patriarch. Not only that, the Ninth Panchen specially bestowed the empowerment of Ushnishavijaya dharma upon Master Sakya Zhen Kong; the latter then transmitted the dharma to Dharma King Living Buddha Lian-sheng. The Dharma King said, “This is the reason why I am sharing this portion of Tibet's history, so that everyone is aware that the Ushnishavijaya dharma came from our lineage patriarch, Master Sakya Zhen Kong. “The practitioner of the Ushnishavijaya dharma will be able to eradicate his sufferings pertaining to the realms of the Yama King, Hell, Animals, and Hungry Ghosts - to the extent that all sufferings are completely gone.” The Dharma King praised the Ushnishavijaya mantra for its powers. The practitioner who chants the mantra will not be born in the three evil realms, and can get rebirth [in the pure land]. In addition, after chanting the Dharani mantra 21 times over a lump of soil, the practitioner can then sprinkle the blessed soil onto the grave of the dead; the spirit of the dead can rise to heaven. This mantra has such powers. Moreover, the Ushnishavijaya stupa can fortify [a place] against typhoons, earthquakes, raging fires and floods. The external and internal calamities of earth, water, fire and wind can be fortified against by Ushnishavijaya Buddha-Mother. The Dharma King continued with the discourse of the Lamdre. The Dharma King explained, in the spiritual cultivation process, it is common to get disturbances from the demons. However, when one is spiritually awakened, one will not be influenced by the demons. The Dharma King said, “The demons will not be able to comprehend what awakenment is about. Also, when you are sleeping, the demons will enter your dream and cause disturbances.” The Dharma King advised that during meditation, if one were to see the Yidam, one must chant the mantra or the secret name of the Yidam. The Dharma King emphasized, “You must remember one thing: if you have awakened realization, you must be able to discern whether a demon is talking to you or whether it is the real Yidam instructing you. Use the mantra or the secret name to discern.” The Dharma King added, “Sometimes, we must not believe in many things easily. We must ensure that a kind of validation or verification process takes place.” The Dharma King emphasized that after achieving awakenment, the Guru and the Yidam will bestow supreme assurance of future Buddhahood upon the practitioner; at this time, the practitioner must also pray to achieve attainment in the future. The Dharma King reiterated, “Remember, if you were to ask the demon [about the secret name], and if it doesn’t answer you, then you must be on the alert and remind yourself to let it be. Ignoring [the demon] is the best way to go forward.” After the discourse, the Dharma King bestowed the empowerment of the Ushnishavijaya dharma on everyone. All ended well. facebook.com/syltbsnenglish/posts/2545855165526090

#February 22, 2020, Amitabha Buddha Group Practice Talk starts here: czcams.com/video/q42E8ebblEU/video.html On Saturday, February 22, 2020, the Amitabha Buddha Group Practice took place. After the practice session, Living Buddha Lian-sheng discoursed on the Lamdre. Grandmaster said, Amitabha is the founder of the Western Paradise of Ultimate Bliss. He is known as the Buddha of Infinite Life and the Buddha of Infinite Light because his lifespan is limitless and his brilliance is boundless. Amitabha has many transformations, hence we always chant, “Namo the 36 trillion, 119 thousand, 500 Amitabha Buddhas”. This chant already implies there are countless Amitabhas. Padmasambhava is a transformation of Amitabha. All Padmakumaras are also transformations of Amitabha, and they will ultimately return to the land of Amitabha in the future. The lifespans of the beings in Heavens are also long as well. Mahabrahma, for instance, can live up to 100 kalpas. One kalpa is equivalent to one cycle of Earth's formation, maintenance, deterioration and destruction (to emptiness). If a heavenly being can live up to 100 such cycles, then let alone Amitabha, whose lifespan is so long that he becomes known as the Buddha of Infinite Life. He can also shine his infinite brilliance on anything and everywhere; there is nothing which the light cannot reach. Grandmaster said, every night, he would meet with Amitabha, Avalokitesvara and Mahasthamaprapta. The three deities would appear before him. Avalokitesvara would use her willow stalk to sprinkle water on Grandmaster to bless him. Mahasthamaprapta would use the lotus in his hand to bless Grandmaster, and Amitabha would emit hundreds of rays of brilliance upon Grandmaster. Almost every night, Grandmaster would receive these blessings. In addition, Grandmaster would transform into Amitabha. This is a very clear process known as self-generation. Amitabha also stands opposite, facing Grandmaster (a process known as opposite-generation). Thus, both self- and opposite- generations are present. Let’s consider the example of the recent coronavirus epidemic. One cannot see the virus as it can only be scrutinized upon magnification many times. The virus is so aggressive that one cannot claim that the virus does not exist just because one does not see it. The truth is, it is there. Similarly, after one has cultivated to a certain level, one is able to see one’s Yidam and know that the Yidam exists. Next Grandmaster discoursed on the Lamdre. Grandmaster explained a paragraph of the Lamdre which describes the need to be discerning when a practitioner sees the changing forms of the Personal Deity. Using his example, the Dharma King said that every night, when he merges with Amitabha, certain phenomena take place. Usually, the Amitabha that appears to Grandmaster is one who holds a lotus in one hand and forms the wish-granting mudra with the other hand. Sometimes, Amitabha does not carry any lotus. If one’s meditation is not stable enough, one can get skewed images of Amitabha; or, when one invokes Amitabha, others such as Heruka or Mahabalaya appear instead. However, if one invokes Manjusri, but Yamantaka appears, then this is still fine because Manjusri and Yamantaka are interconnected as they "belong to the same Wheel". To put it simply, they can be likened to classmates in the same class. [Yamantaka is also related to Amitabha]. So the question is, how does one tell if the Vajra Protector that arrives is the real deal? When one meditates, one must chant the Vajra Protector’s secret name or heart mantra three times. If the Vajra Protector does not disappear, then it is real. Hence, even if Heruka or Mahabalaya appears, one should chant its secret name or mantra to see if it still remains. Similarly, if one were to dream of Grandmaster, then one should chant the Padmakumara heart mantra three times. If the Grandmaster in the dream does not disappear, then he is real! If the Grandmaster in the dream were to disappear upon one’s chanting of the heart mantra, then it is fake. This denotes that something bad is trying to cause disturbances. Hence, one can say that the state of meditation is a kind of realm; the state of dreaming is also a kind of realm. Even when one is awake, one is in a kind of realm as well. They can be regarded as ‘situations’ in a sense. According to the Lamdre, there are speech hindrances in spiritual cultivation. Grandmaster said that Hevajra will appear when a practitioner chants the Hevajra mantra, “Om, die-wa, di-zhu, wa-ri-la, hum hum hum, fa-zha, suo-ha”. However, the practitioner must be on the alert should he or she hear other mantra sounds coming in, or words like, “ha ha ha ha” suddenly manifesting to disturb the practitioner. A demon has come to cause disturbances. If during the chanting of a mantra, there are no disturbances whatsoever, or if the disturbances are coming on irregularly, then the practitioner can just go-with-the-flow. During the chanting of the Hevajra mantra, if Hevajra appears and shines its light on the practitioner, and even places its hands on the practitioner's crown to assure him or her of future Buddhahood, then all is good. The practitioner must then pray to Hevajra to enable him or her to achieve attainment and become Hevajra. Actually all achievements of the practitioner are dependent on the blessings of the Yidam and the Yidam’s assurance of future Buddhahood to the practitioner. Hence, it is very important to pray for the achievement of attainment. It is equally important, right from the outset, to find the right Guru, the right Yidam and the right Vajra Protector. Once the practitioner finds the right match, then he or she will surely achieve attainment in the future. Grandmaster peppered his discourse with jokes that serve to enable easy understanding of the essence of Buddha-dharma. After the discourse, Grandmaster bestowed the refuge-taking initiation on the new disciples. He also blessed the compassionate water and performed the consecration ritual on the Buddha statues and images. Before leaving the temple, Grandmaster touched the crown of every disciple in turn. With much gratitude, the disciples thanked the Guru from the bottom of their hearts. facebook.com/syltbsnenglish/posts/2545849068860033

I <3 master's guru devotion. It's truly moving! I hope the TBTT will translate this book soon, it sounds amazing!

Talk starts at: czcams.com/video/4ODecqCnRHU/video.html On February 16, 2020, Dharma King Living Buddha Lian-sheng presided over the Vajrapani Bodhisattva homa ceremony at Rainbow Temple. As stated in the Vajrayana scriptures, Vajrapani Bodhisattva is the great sphere of moonlight which emerged when Vairocana entered the Samadhi of Samantabhadra within the Diamond Mandala. This moonlight is the perfect bodhicitta seal. Amidst the moonlight, there is a brilliant vajra. This transformation indicates that Vajrapani Bodhisattva is the combined entity of Samantabhadra Bodhisattva and Vajrasattva. Hence, Vajrapani Bodhisattva is the supreme Dharma prince of all tathagatas, the very bodhicitta of all tathagatas. He is thus the supreme secret master of all tathagatas. Hence he is given the title "Vajra Holder, Lord of Secrets." In the mantra of Vajrapani Bodhisattva, 'Om, bo-ru, lan, zhe li', the 'bo-ru' refers to Vajrapani Bodhisattva. The Dharma King taught everyone a protection method, "Before you put on your clothes, clench your right fist, place it on top of the clothes and chant the Vajrapani Bodhisattva heart mantra 7 times. The mantra is, 'Om, bo-ru, lan, zhe li.' When you put on the clothes later, the clothes become an armor that is similar to an ancient army soldier's. The armor will protect you, so that demons cannot attack you. This is a very good method of boundary protection. Similarly, if you wish to accomplish anything, you can ask Vajrapani Bodhisattva to give you a hand. Vajrapani Bodhisattva represents power." The Dharma King also talked about how everyone should handle the serious COVID-19 situation. The epidemic has made everyone realize that being a human being is not about earning as much money as possible or possessing a great house. It all boils down to having good health and life. The Dharma King said, "Only with good health can a person's life be truly enriching and fulfilling. What matters is living life to the fullest. At the end of it all, true success belongs to the person who has really lived his life well." The Dharma King posed a question, "Why are we living in this world?" Spiritual cultivation is very important; saving people is very important. On a daily basis, it is important that everyone should do at least one thing that is beneficial to one and other sentient beings. The Dharma King added, "Every day, you must lead a meaningful life. Do something meaningful so that it benefits you and sentient beings. Do at least one good thing every day, for only then can life have any meaning." The Dharma King continued with the discourse on Lamdre. According to the Lamdre, "Use the four awakening realizations to protect against outer demons. Use the four marks of empowerments to protect against the inner demons." The Dharma King explained that empowerments are a kind of protection. From the outer-dharma empowerments (right up to that of the Yidam), one gets protection from the Yidam. From the inner-dharma empowerments, one is able to use Qi, channels, and light drops as protection. From the empowerment of the Highest Yoga Tantra, one gets protection from the dakinis in the cosmic space (they are the dakinis of the Highest Yoga Tantra). Karma dakinis also protect the practitioner. From the Dzogchen Great Perfection empowerment, one gets protection from the highest Vajra protectors. The four empowerments are for protection. In addition, inner and outer demons are sometimes interrelated, for they cause disturbances on the outside as well as on the inside. Their deeds can be said to be interoperable. Many hindrances can arise from spiritual experiences and sufferings. For example, when one tries to fold one’s legs to meditate, the legs become painful and numb; as a result, one is unable to meditate. The Dharma King said, "This is also a disturbance. I believe that a person can still meditate while sitting on a chair or standing. There is no need to do the Vajra cross-legged posture." In addition, during spiritual cultivation or meditation, if Qi enters a bodily channel that is deteriorating, one will also experience unpleasantness. Said the Dharma King, "At that time, you must have the clear-bright wisdom to discern and know that Qi has entered a deteriorating bodily channel and that you are having an unpleasant experience because of it. You must let go (by comprehending the concepts of be-at-ease and letting-the-will-be)." The Dharma King explained further, "Unpleasant spiritual experiences take place because of imbalance of the four major elements." Upon such encounters, the practitioner should temporarily calm down and stop meditating. The practitioner should then rely on the food he or she consumes to adjust. "However, don’t rely entirely on rice, because that is not sustainable in the long term," said the Dharma King. If a practitioner can really enter meditation, he or she will surely be able to attract sentient beings so as to save them. The Dharma King explained, “You will inadvertently have radiance emanating from your body, so that when demons see you, they will shun you immediately because they cannot stand the light that is piercingly shining upon them and they will leave.” After the discourse, the Dharma King bestowed the empowerments of the dharma of Vajrapani Bodhisattva and the 100-Syllable Mantra of Wrathful Deity. The ceremony ended auspiciously. facebook.com/syltbsnenglish/posts/2527427100702230

February 8, 2020, Padmakumara Group Cultivation Practice Talk starts here: czcams.com/video/8dfKLDLaem4/video.html On the 15th day of the first lunar month, the temple was abuzz with disciples participating in the group cultivation practice of Padmakumara dharma. The disciples had come from all over the world such as the UK, Taiwan, Singapore, Shanghai, Hong Kong, New York, Panama, and Mexico. After the practice, Master Lianqin, on behalf of everyone, requested for a dharma exposition from our Root Guru, Living Buddha Sheng-yen Lu. Grandmaster said, "Time flies really fast. The Spring homa ceremony was just over. Today is already the 15th day of the lunar month, and it’s ending soon too. In the blink of an eye, like in a dream, the first half of the month is gone. Just now, in the dharma seat, I nearly entered the dream-like realm as well! Life is like a dream, yet, despite the illusionary trance of a dream, I find there is definitely something out there." Grandmaster explained with an example, "Seattle is a rainy city -- you can expect perpetual drizzle throughout winter. Before the Spring homa ceremony, for about two months, the rain was continuous. On the day of the homa, the weather became a little better. On the day of the outing, the weather became unusually fine. However, since that day, the rain has been relentless. Hence, there is something in the works here." Grandmaster recounted the trip he once made to Angkor Wat. As long as he walked on the roads, the weather was fine and sunny. The moment he stepped into the tour bus, the rain started coming down. The tour guide, who had never seen such a situation before, took refuge under Grandmaster. Grandmaster said, "Actually, I don't think I’m very holy or extraordinary like a celestial being. I only chant High King Sutra daily; I merge with the Amitabha and enter samadhi daily. At my side are Avalokitesvara and Mahāsthāmaprāpta Bodhisattvas. Amitabha, Avalokitesvara and Mahāsthāmaprāpta also are standing opposite me, in front of me. Avalokitesvara holds a vase containing cleansing water which she sprinkles on me. Mahāsthāmaprāpta carries a lotus bud which emits light to shine on me. Amitabha has a lotus seat in his hand; the seat flies towards me and I stand on top of it. "Everyday, I do this homework without fail. I write articles and chant High King Sutra. Strange enough, for whatever I want, I just need to express my wish, and I will get it." Grandmaster illustrated with an example. He said, "The moment I decided to do the Yeshe Tsogyal homa ceremony, I had a fleeting thought of wanting a precious stone as nice as Yeshe Tsogyal’s (Yeshe Tsogyal was a consort of Padmasambhava and had many beautiful precious stones). And later on, this 33-carat diamond was offered to me." During the Spring homa ceremony, Grandmaster had worn the big diamond, after which, he had kept it [in the bank's safe]. Said Grandmaster, "The strange thing was, after the ceremony in the evening, hailstones rained down and they looked like diamonds. Actually, during the day, there wasn't much rain and it wasn't that cold. The hailstones were sprinkled by the deities and dakinis in the Space above us. The deities and dakinis were from the ceremony. To have hailstones at the end of any ceremony is always an auspicious sign!" Grandmaster recalled the time when Padmasambhava was leaving -- Yeshe Tsogyal had sprinkled seven fistfuls of golden sand to offer to her guru. Said Grandmaster, "These seven fistfuls of sand add up to about 500g in weight. When I was presiding over the Yeshe Tsogyal ceremony, I was thinking about this 500g of golden sand. Lo and behold! Just yesterday, someone offered me half-a-kilogram of gold." Hence, what is at work here is something miraculous. Grandmaster's wishes will always come true; he will receive whatever he wishes in one way or another. Grandmaster said, "We chanted the mantra of the Tara-who-saves-all-from-contagious-diseases just now; I hope that the Wuhan coronavirus epidemic will come to an end soon. But I have a sudden worry just now. The coronavirus could metamorphose into a kind of seasonal pneumonia in the future. It may or may not happen, but if it does, we will be facing a calamity for mankind." Grandmaster reiterated that he would dare to go Wuhan to bless each resident there. He declared that even if he were to be sacrificed in the end, he would be satisfied for having done his part, and even then, he would be returning to his original source. Padmakumara is here to save sentient beings. Next Grandmaster discoursed on the Lamdre. Grandmaster said, "A cultivator needs to recognize the start of affinity, so as to dispel hindrances. For example, in this coronavirus episode, there is actually a start of affinity. One must know what the reason for the causation is, for only then can one go about removing the coronavirus and ensuring that it will not recur. Although this is considered an adverse affinity, one can make use of such hindrances to remove hindrances. One’s power of merits will increase and strengthen. In the same vein, one must know and comprehend meditation to remove the hindrances associated with meditation." Grandmaster added, "Take for example that day when I was drawing a big painting. My focus was on the drawing of the fishes, the lotuses and leaves, the dragonfly and the sky. I was completely immersed in painting the picture. When a person is focused and does not think of anything else, he or she is in meditation. Hence, at that time, even though Ms Chou was talking away, I didn't even listen, and therefore I wasn’t affected. Focused meditation can shatter all other hindrances." Grandmaster said, being focused is the first step in meditation. "After that, we have to study 'Trekchö' which means ‘to sever’. Then we have to learn 'Togal', which means to ‘supersede or transcend’. We simply supersede everything." Grandmaster hoped that the Buddhas and Bodhisattvas will eliminate the coronavirus to prevent a calamity from happening. After the discourse, everyone participated in the chanting of the Buddha’s name and epithet. Grandmaster then bestowed the refuge-taking initiation on the new disciples. He also touched the crown of every disciple, blessing each person in turn. facebook.com/syltbsnenglish/posts/2508350819276525

February 9, 2020, Sarvanivarana-Viskambhin Bodhisattva Homa Ceremony, Rainbow Temple Lamdre Exposition by Dharma King Lian-sheng Talk starts at: czcams.com/video/tDnd6R5Ovdo/video.html On February 9, 2020, Dharma King Living Buddha Lian-sheng presided over the homa ceremony of Sarvanivarana-Viskambhin Bodhisattva. Previously, the debut transmission and empowerment of the dharma of Sarvanivarana-Viskambhin Bodhisattva took place in Taiwan Lei Tsang Temple on May 14, 2011. The Vajra name of Sarvanivarana-Viskambhin Bodhisattva is “Away-from-Afflictions Vajra”. He is one of the Eight Great Bodhisattvas of Buddhism. Very few people would have heard of the Bodhisattva, and although he is the last to be named in the Eight Great Bodhisattvas, he is really highly effective. In the past, the Dharma King had discoursed on the illustrious powers of this Bodhisattva. The Bodhisattva can subjugate afflictions, which is unusual, and he can also eradicate karmic hindrances, which is also unusual. Given these two abilities, he is hailed as ''number one'’ [in powers]. Hence, the Bodhisattva's two great vows are: removing sentient beings' karmic hindrances and obstacles, as well as removing all afflictions. Sarvanivarana-Viskambhin Bodhisattva has three different images. The white Sarvanivarana-Viskambhin Bodhisattva eradicates all karmic hindrance, and the yellow Sarvanivarana-Viskambhin Bodhisattva enhances all wisdom and blessings. There is also a blue Sarvanivarana-Viskambhin Bodhisattva for subjugation of black magic or illnesses associated with ghosts. In the Garbhadhatu Mandala, there is a court specially dedicated to Sarvanivarana-Viskambhin called the Court of Sarvanivarana-Viskambhin. The Sarvanivarana-Viskambhin Court is located at the eighth court of the thirteen courts in the Womb Realm mandala. He is the central deity surrounded by eight bodhisattvas. The Dharma King said, the homa ceremony was very successful. He hoped that after getting the empowerment, everyone would be able to reap benefits from it in one way or another. Black magic or curses would be removed, illnesses would be eradicated, and afflictions and hindrances would be eliminated. Any hindrances created against a person would be removed as well. "With this empowerment, everyone's life will be joyful and smooth-sailing. It is very auspicious indeed,” said the Dharma King. The Dharma King next expounded on afflictions. "Afflictions usually occur because of ignorance. So what is the greatest ignorance of all? It is when one is attached to the idea that anything that one sees in this physical world exists," he said. Due to this, one is attached to things that exist, and hence any world that one does not see is dismissed as non-existent. Actually, there are many non-physical worlds that people cannot see. For example, in Buddhist sutras, it was recorded that when Shakyamuni was propagating the dharma, "human-yet-non-humans" came to listen. The Dharma King said, “Who are they? Are they humans? Yes, they are. But they are also non-humans. The eight legions of devas and nagas also came to listen. So, these really exist. Whatever is written in the sutras really exists, and it's not superstition.” The Dharma King emphasized, the greatest superstition ever is when one believes that the samsara world really exists and that whatever one doesn't see is non-existent. "That is the greatest ignorance of all," he said. Today, practitioners strive to cultivate spiritually to shatter all ignorance. Habits should be changed as well. The Dharma King reminded everyone to break through self-centeredness, "The Buddhist philosophy is very much based on non-self, and that means all sentient beings are equal. As a Bodhisattva, one must do things that benefit sentient beings; the main endeavor must be to benefit the other party, not self. Padmasambhava and Yeshe Tsogyal also do things to benefit sentient beings; the other party is always the most important." Thus, a Bodhisattva will not harm or kill sentient beings, but will benefit them, sometimes to the extent of sacrificing his or her life. “When you have attachments, or when you have attachment to self, you will naturally have afflictions,” said the Dharma King. “Once you think only for yourself and not for others, you will also naturally have afflictions. If you think for others, then, sacrificing yourself is even possible.” The Dharma King encouraged everyone to emulate Sarvanivarana-Viskambhin Bodhisattva by abandoning afflictions. One must take things in one’s stride -- be natural. The Dharma King said, "When life is good, don't be too ecstatic. When life is not smooth-sailing, don’t take things to heart. Anything goes -- that should be the way to ‘leave’ afflictions. Hence, as cultivators, we must emulate the spirit of the Sarvanivarana-Viskambhin Bodhisattva. This is why Sarvanivarana-Viskambhin Bodhisattva is so great.” The Dharma King continued with the discourse of the Lamdre. According to the Lamdre, "When the Mara arrives, use the four awakenings to protect oneself.” The Dharma King illustrated with an example of Yeshe Togyal’s spiritual cultivation experiences. When she was spiritually cultivating in a grotto, the radiance she emitted was so overpowering that the gods and ghosts nearby were shone by the light. They felt that she was hindering and intruding upon them. They then transformed into demons to attack Yeshe Tsogyal. Yeshe Tsogyal had to use the four awakenings to protect herself. The Dharma King explained the meaning of the four awakenings. For example, when one suddenly realizes that one is in meditation, all the surroundings and interferences will have no effect on one. “If you are awakened, you won’t be afraid because you know that everything is an illusion; everything belongs to the illusory realm. Whatever you visualize is the generation of inner demons," said the Dharma King. The Dharma King expounded in detail, "The cultivator must use clear-bright wisdom to shine upon it [the illusion], in order to protect himself or herself. The cultivator must use the most-clear wisdom to make judgement and to protect himself or herself.” After the discourse, the Dharma King bestowed upon the congregation, the empowerment of the dharma of Sarvanivarana-Viskambhin Bodhisattva. All ended well. facebook.com/syltbsnenglish/posts/2516828051762135

Om Guru Lian Sheng Siddhi Hum 🙏🙏🙏 Om Mani Padme Hum 🙏🙏🙏

Incredible stories

Very interesting talk, lots of interesting points to remember

Excellent talk

The perfect teachings to listen to as you work, the best diligence.

Such a wonderful Grand Master and humanity is so lucky to have such a great blessing.

Om Cing Mu Siddhi Hum 🙏🙏🙏

Om Guru Lian Sheng Siddhi Hum 🙏🙏🙏

Thank you for the Dharma talk Master Wong. A good reminder to put others before myself. Thanks for the translation!

Om Guru Lian Sheng Si Di Hum

Thank you

No voice at the beginning of video

Om Guru Lian Sheng Siddhi Hum 🙏🙏🙏

✨✨✨🙏🙏🙏✨✨✨

Hello

Excellent video

Om guru lian sheng siddhi hum

thanks for all the work that goes into producing and posting these videos!