Saturday, May 9, 2015
Wednesday, July 2, 2014
【TBSN 快訊】聖尊蓮生活佛親自認證「芝城雷藏寺」潘立盛小師兄為「西藏活佛轉世」
【張強特稿】「芝城雷藏寺」年僅12歲的潘立盛小師兄，他一家人是越南華僑。其家人均不通曉中文，更不知道藏文。但是，小潘師兄從小無師自通，能熟背誦師尊的真佛經，高王經，往生咒，大悲咒等等各種經文。
小潘師兄從小就把自己的臥室佈置成一個佛堂的樣子，有唐卡，有佛像，應有盡有。他對佛學的感悟更是令父母驚訝，他居然可以紋絲不動地坐著修法兩個小時。2013年，小潘師兄跟隨父親和奶奶來芝城雷藏寺參加法會的時候，就悄悄告訴父親，他看到佛菩薩都來了。他從小對佛學的異常熱愛，以及與同齡孩子相比，所顯現出來的與眾不同的佛學天賦，引起了他爸爸和奶奶的關注，他們將小潘師兄的種種佛緣告訴了「芝城雷藏寺」理事長張強師兄。
張師兄聽了小潘師兄用藏文和中文背誦了各種經文後也讚歎不已，他隨即把小潘師兄的情況報告和照片寄給「宗委會」秘書處蓮潔上師，請求宗委會呈送聖尊蓮生活佛親鑒。在張師兄的鼓勵下，小潘師兄及爸爸奶奶一起隨芝城朝聖團於2014年6月21日，一起赴西雅圖朝拜聖尊蓮生活佛。更為殊勝的消息是，蓮潔上師很快告知芝城理事會，慈悲的師尊已經應允將正式接見小潘師兄。
6月21日下午4點，很少出遠門的小潘師兄在張師兄的陪伴下，輕輕走進真佛密苑。跪拜在聖尊蓮生活佛的面前的小潘師兄，第一次見到了無上尊貴的法王蓮生活佛，師尊慈祥的微笑已經預示了這是一次不平凡的鑒證。
在師佛身邊的是宗委會蓮寧上師和蓮潔上師及師尊的侍者蓮涯法師。因為小潘師兄不通中文，蓮甯上師親自用英文詢問了小潘師兄的情況，並呈報蓮生活佛。小潘師兄稟告師尊，他兩年前在越南的時候，夢裏曾經到過一個寺廟，非常莊嚴美麗。當他今天來到西雅圖，才豁然開朗，原來西雅圖雷藏寺就是那座夢中遊覽過的寺廟，因為所有的一切都和他夢中的寺廟一摸一樣。慈悲的師尊連續三次結印問事，深邃的面龐漸漸露出了一絲微笑。師尊沉穩的指示:這個小潘師兄前世是西藏人，他的名字是「丹增」，是西藏的一名活佛仁波切，他的寺院名為「西結寺」，他曾經是那個寺廟的住持!這個小師兄是一個轉世的活佛!讓在場的人都感到欣喜，大家無不驚歎師尊佛眼看透三世。
更令所有人驚歎無比的是，在師尊認證小潘師兄為轉世活佛後的當天晚上，小潘師兄自己使用google搜索引擎，居然真正找到了西藏確實有一個「色結寺」(藏人發音為「西結寺」)，此寺位於西藏日喀則地區謝通門縣境內，位於縣駐地以東、塔丁鄉乃囊村東側，距縣城6公里。寺廟坐落在東日嘉山之巔。此寺廟為苯教古刹，此寺廟的第二十八任堪布主持正是名為「布雍仲•丹增堅贊活佛」!聖尊縱觀三世，洞穿寰宇的大神通力只能用驚天蓋世來形容！
藏傳佛教中有一個家喻戶曉的法則，那就是，有修行的活佛轉世，一般只會出現在天時，地利，人和等諸多因素都非常皆祥和的時候。小潘師兄的認證正好應證了這一法則。小潘師兄是在真佛宗法務興盛，真佛密法傳播全球的盛世，「芝城雷藏寺」全體同門齊心朝聖的時候，來到真佛宗祖廟，拜見並皈依當今密教的大成就者師尊蓮生活佛，皈依世間明師，並得明師應證和關懷，實在是一位轉世小活佛最幸運而完美的回歸！
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Monday, June 9, 2014
《西藏密教之父－－阿底峽尊者》
《西藏密教之父－－阿底峽尊者》
Atiśa, Father of Tantrayana
阿底峽尊者的转世 The reincarnated Atisa ~~~~
~~~~ His Holiness Sheng-yen Lu 莲生活佛卢胜彦法王。
原来真正的师父才是 The real guru is 。。。
。。。always the one 一直以来都是。
Atiśa, Father of Tantrayana
《西藏密教之父－－阿底峽尊者》
The Father of Tantrayana
说不完的传承。。。
The never ending lineage...
道不完的故事。。。
The never ending legend...
《西藏密教之父－－阿底峽尊者》 的转世。。。
His Holiness Sheng-yen Lu, the never ending reincarnation ...
蓮生法王參訪阿底峽尊者修道遺跡
http://wtbnnews.org/%E6%B3%95%E7%8E%8B%E5%8F%83%E8%A8%AA%E9%98%BF%E5%BA%95%E5%B3%BD%E5%B0%8A%E8%80%85%E4%BF%AE%E9%81%93%E9%81%BA%E8%B7%A1/
圖為蓮生聖尊鏟土。
【賀蘭／印尼占碑報導】西元11世紀初，密教祖師阿底峽尊者南下尋訪明師，來到印尼蘇門答臘島中部占碑省，前後12年深居蘇門答臘島中部，即現今的占碑省占碑市以東略150公里處，其修道遺址被當地政府視為歷史遺跡。因此，常會見到許多慕名前來尋幽探古的密宗行者。2012年3月28日下午，繼參訪真佛宗「圓相雷藏寺」後，蓮生法王一行人也來到此遺跡巡禮，由於傳法因緣，法王曾說祂來印尼弘法，就是繼續阿底峽尊者的腳步。一路上，蜿蜒的車隊緩駛著，接近目的地時，卻下起大雨來了。
根據歷史記載，占碑港灣的佛塔早在西元664年中國唐朝時就已建設，成為室利威查雅王朝國王祭拜的重地。印尼國家歷史文物研究中心在1981年開始對其遺址進行調查研究，發現共有84處佛塔遺址被埋於地下，此後陸續對4個遺址進行挖掘，顯示出這是印尼古代馬來王朝在亞洲的一所最大型的佛教學府，佔地2612公頃。因為是學府，其建築格式與日惹的婆羅浮屠完全不同，其中包括了師生的生活區和祭拜區，並且，這84個古代佛塔的歷史遺物，大部分是西元七世紀到九世紀前後的唐宋朝運來的瓷器、銅像和當地紅磚築建的佛教佛塔及相關文物，這顯示出這片在峇當哈利河邊的古跡，是一所一千多年前在印尼的大型佛教大學，說明當時印尼室利威查雅王朝和古馬來文明在當地蓬勃發展，曾經是亞洲文明和佛教文化的中心。中國唐朝佛教義淨高僧于7世紀曾到這三佛齊國（室利威查雅王朝）學習佛法。印尼占碑省考古隊在巴當哈等地的千年佛塔遺址處，挖掘出一批中國古文物，這批文物包括唐朝的「開元通寶」、銅錢、軍鑼以及陶器、瓷器。在回教傳入印尼之前，的確是曾有過輝煌時代的印度教和佛教王朝在此立國，亦就是當年佛教在東南亞的鼎盛時期。
在博物館裡，悶熱無比，師尊一一看著館內的展示，聽著解說，聽著聽著，漩渦般地彷彿轉入時光之河，回過神來之時，師尊悠悠的對身旁弟子說：「以前，阿底峽尊者帶你們來過這裡。」
館內的展示還有度母的石雕像，佛塔群的燈片等等，千年的等待，終於再度面見故人，重拾往事，耐人尋味。另外，館內的側邊，有一間小房間，平時不開放，裡面存放許多古物及一包包的骨灰。出館之後，雨停了，陽光露臉，在主辦單位的安排下，進行種樹活動，由盧師尊親自植入一顆約150多公分高的菩提樹，歷經阿底峽尊者駐錫此地修道至今，此時此刻，在印尼由當代法王蓮生活佛再度深植佛法，培育和滋養，期待真佛密法菩提大樹長青，鬱鬱茂盛，覆育印尼有情眾生。
離情依依，法王將轉往錫江弘法，占碑的同門依依不捨，路邊的村民，也跟著合掌流淚送別，他們大概也是流落人間的蓮花童子吧！期待法王將來能再度法駕放光。
圖為蓮生聖尊鏟土。
【賀蘭／印尼占碑報導】西元11世紀初，密教祖師阿底峽尊者南下尋訪明師，來到印尼蘇門答臘島中部占碑省，前後12年深居蘇門答臘島中部，即現今的占碑省占碑市以東略150公里處，其修道遺址被當地政府視為歷史遺跡。因此，常會見到許多慕名前來尋幽探古的密宗行者。2012年3月28日下午，繼參訪真佛宗「圓相雷藏寺」後，蓮生法王一行人也來到此遺跡巡禮，由於傳法因緣，法王曾說祂來印尼弘法，就是繼續阿底峽尊者的腳步。一路上，蜿蜒的車隊緩駛著，接近目的地時，卻下起大雨來了。
根據歷史記載，占碑港灣的佛塔早在西元664年中國唐朝時就已建設，成為室利威查雅王朝國王祭拜的重地。印尼國家歷史文物研究中心在1981年開始對其遺址進行調查研究，發現共有84處佛塔遺址被埋於地下，此後陸續對4個遺址進行挖掘，顯示出這是印尼古代馬來王朝在亞洲的一所最大型的佛教學府，佔地2612公頃。因為是學府，其建築格式與日惹的婆羅浮屠完全不同，其中包括了師生的生活區和祭拜區，並且，這84個古代佛塔的歷史遺物，大部分是西元七世紀到九世紀前後的唐宋朝運來的瓷器、銅像和當地紅磚築建的佛教佛塔及相關文物，這顯示出這片在峇當哈利河邊的古跡，是一所一千多年前在印尼的大型佛教大學，說明當時印尼室利威查雅王朝和古馬來文明在當地蓬勃發展，曾經是亞洲文明和佛教文化的中心。中國唐朝佛教義淨高僧于7世紀曾到這三佛齊國（室利威查雅王朝）學習佛法。印尼占碑省考古隊在巴當哈等地的千年佛塔遺址處，挖掘出一批中國古文物，這批文物包括唐朝的「開元通寶」、銅錢、軍鑼以及陶器、瓷器。在回教傳入印尼之前，的確是曾有過輝煌時代的印度教和佛教王朝在此立國，亦就是當年佛教在東南亞的鼎盛時期。
在博物館裡，悶熱無比，師尊一一看著館內的展示，聽著解說，聽著聽著，漩渦般地彷彿轉入時光之河，回過神來之時，師尊悠悠的對身旁弟子說：「以前，阿底峽尊者帶你們來過這裡。」
館內的展示還有度母的石雕像，佛塔群的燈片等等，千年的等待，終於再度面見故人，重拾往事，耐人尋味。另外，館內的側邊，有一間小房間，平時不開放，裡面存放許多古物及一包包的骨灰。出館之後，雨停了，陽光露臉，在主辦單位的安排下，進行種樹活動，由盧師尊親自植入一顆約150多公分高的菩提樹，歷經阿底峽尊者駐錫此地修道至今，此時此刻，在印尼由當代法王蓮生活佛再度深植佛法，培育和滋養，期待真佛密法菩提大樹長青，鬱鬱茂盛，覆育印尼有情眾生。
離情依依，法王將轉往錫江弘法，占碑的同門依依不捨，路邊的村民，也跟著合掌流淚送別，他們大概也是流落人間的蓮花童子吧！期待法王將來能再度法駕放光。
Sunday, June 8, 2014
True Buddha School
http://padmakumara.org/tbs/index.shtml
The True Buddha School is a school for spiritual cultivation, founded by Living Buddha Lian-shen. It is calls the True Buddha School because it offers a True Transmission and Practice of an authentic Tantric Dharma which can truly lead one to Buddhahood. All students who have taken refuge in the True Buddha School must practice the True Buddha Tantric Dharma. The True Buddha Tantric Dharma is a Mahayana practice which, by directly visualizing oneself and Buddha as "One" and, through the cultivation of the purification of body, mind, and speech, can enable an ordinary, worldly person to directly arrive at realm of Buddhahood.
True Buddha School teaches a unique Yoga Practice, Padmakumara (Lotus Bodhisattva) Vajra Yoga, which enables the practitioner to arrive at the Guru's "siddhi" of the Maha Twin Lotus Ponds, an inconceivable Buddha Pure Land manifested by the Buddha Locana. Other esoteric schools differ in that their "siddhis" or "accomplishments" are different.
An infinite number of kalpas ago, the First Buddha in the Center, Mahavairocana, transformed into Buddha Locana (the Non-Evil Eyes Tathagata) whose two eyes became manifested as a Pure Land, the Maha Twin Lotus Ponds. Residing in the Maha Twin Lotus Ponds are the eighteen Padmakumaras (Lotus Bodhisattvas), among whom the White Padmakumara is the Chief. After an experience of traveling to the Maha Twin Lotus Ponds, Living Buddha Lian-shen realized that he is an emanation of the White Padmakumara and has incarnated in the human realm to fulfill his vows of liberating the sentient beings. Living Buddha Lian-shen also received [during his meditational practice] Buddha Shakyamuni's empowerment and prophecy [of Buddhahood] and was bestowed a Red Crown by Bodhisattva Maitreya. Living Buddha Lian-shen was entrusted by Amitabha Buddha with the mission to lead sentient beings to the Maha Twin Lotus Ponds, and was taught by Padmasambhava [while in meditation] various Tantric Practices. Seeing that the foundations of sentient beings vary greatly, Living Buddha Lian-shen employs many skillful means, using teachings from Taoism, and Sutric and Tantric Buddhism, to lead different sentient beings to take refuge in the Dharma that will liberate them. This is a universal pathway that does not forsake any sentient being. Thus True Buddha Tantric Dharma is the Dharma transmitted in the human realm by White Padmakumara of the Maha Twin Lotus Ponds.
Living Buddha Lian-shen has proclaimed openly that he is willing to risk his life, even if he had to subject himself to pulverization, in order to lead sentient beings to liberation -- this is a True Vow to liberate sentient beings. The number of books published by Living Buddha Lian-shen has reached one hundred and thirteen. These books contain the record of Living Buddha Lian-shen's authentic experiences, from his first initiation into Taoism to later Buddhism -- this is a True Record. Living Buddha Lian-shen shares openly with sentient beings, without holding anything back, what he himself has learned in spiritual cultivation -- this is a True Revelation of the secrets. The manifestation of Living Buddha Lian-shen's transcendental power and his self-mastery, as demonstrated by the occurrence of numerous miracles and the conquering of evil forces, is evidence of his possession of True Wisdom as well as True Subjugation Power. The propagation of the True Buddha Tantric Dharma to bring many sentient beings to Enlightenment illustrates its True Efficacy.
A True Buddha practitioner should observe the Fifty Stanzas of Guru Devotion and have great faith in the Root Guru. One should treat the Root Guru as a Buddha and life-long refuge. Since the Root Guru is the Consciousness of all Buddhas, if a refuge student has no faith in the Root Guru, or even opposes the Root Guru, then the student will not be able to receive any spiritual response. Such a student does not merely lose the merits that were bestowed upon him or her at the Initiation Empowerment by the Root Guru, he or she also becomes disconnected from the empowerment of all past lineage holders. A refuge student who ceases to be faithful to the Root Guru is actually worse off than someone who has not taken refuge.
Living Buddha Lian-shen has revealed straight-forwardly that he is an emanation of Padmakumara (Lotus Bodhisattva). Actually, the body of Living Buddha Lian-shen is that of Buddha Amitabha, his speech that of Bodhisattva Maitreya, his mind that of Buddha Shakyamuni, and his hands those of Vajrapani. Therefore, as Padmasambhava had predicted, Living Buddha Lian-shen is the Vajra Emanation of the Body, Mind, and Speech of all Buddhas and Bodhisattvas. Any offering made to Living Buddha Lian-shen is being made to his Three Bodies (the Dharma Body, the Bliss Body, and the Transformation Body), and there is no difference between such merits and merits acquired from making offerings to ten thousand billion Buddhas.
Living Buddha Lian-shen has altogether five human Tantric gurus and has received teachings and empowerments from the Tibetan Tantric schools of Nyingmapa, Gelugpa, Kagyupa, and Sakyapa. However, the most direct teachings he has received are the Tantric Dharma Practices transmitted to him by Padmasambhava. Therefore, a practitioner can do the following direct visualization of the past lineage holders: sitting right above the Root Guru is Padmasambhava and, successively above, are Vajrapani, Buddha Shakyamuni, and Buddha Vairocana.
The Empowerments for Initiation, Four Preliminary Practices, Padmakumara Vajra Yoga, Personal Deity Yoga, and Karma Yoga can be obtained,through remote empowerment. However, once one progresses to the stage of Dharma Protector (or Wrathful Deity) Yoga, one needs to meet with the Guru personally to receive the empowerments and the special teachings, since each one of the Five Great Dharma Protector Practices requires a high level of secret skills and special visualization. The rituals and visualization covered in the Highest Tantra involve such a great number of details that one must definitely meet personally with the Guru to receive the empowerment and teachings.
As a True Buddha practitioner, one must observe the Five Precepts and the Ten Wholesome Acts of the sutrayana schools. In addition, one should observe the Fifty Stanzas of Guru devotion and the Fourteen Root Tantric Vows. Practitioners who have accepted the Bodhisattva Vows should observe the Vows. There are also the Great Tantric Buddhist Vows which are insurpassable! The aim of these vows is to help one turn away from evils, perform good deeds, and develop the "unperturbed mind" which is a prerequisite for entering into the "inconceivable" realm of the Buddhas. As a part of the traditional, graduated course of training, precepts are not merely theories, they have to be put into practice and will become powerful tools in meditation. Thus a True Buddha practitioner must observe the precepts.
My life may be more or less divided into four phases:
Many students have asked this question. Since the thoughts of humans run like wild horses and are not easily quieted, unclear visualization often results. The best suggestion for the beginning student is to carry around a photograph of the Guru, or of the Buddhas or Bodhisattvas, so that he or she can often look at the photograph and have the image impressed in the mind. By constantly impressing the photographic image on the mind, one will, over time, develop the ability to do clear visualization. This involves studying with effort the Guru's or Buddha's eyes, ears, nose, mouth, and the whole face. One will eventually succeed if one practices assiduously.
Many people have asked this question. Many people also have asked if a person who has not taken refuge is allowed to participate in our school's group cultivation sessions. My reply to these questions is "yes." People who have not taken refuge or received the Initiation Empowerment may practice the Dharmas taught by Living Buddha Lian-shen and join our group cultivations.
Many people also have asked this question. My answer is: if one has plenty of time, one may chant the long version and, if one has less time available, one may chant the short version. Both versions produce the same amount of merits; there is no difference. The long version of Living Buddha Lian-shen's Heart Mantra includes the Six Realms of Beings. However, the Six Realms of Beings are also implicitly present in the short version.
The most important element is not to have any doubts. If one harbors doubts about the Dharma one is practicing, one's wishes will not materialize. In the practice of this-worldly Dharmas, one must have sincerity and devotion. If one is not sincere in one's supplications, how can one expect them to become manifested? This is a principle that can be easily understood. Within our True Buddha Tantric Dharma are many practices that one can do, to pray for children, health, blessings, wealth, status, purification, subjugation, and magnetization. These practices are greatly effective as long as one is focused in mind and sincere in heart. A sincere heart can move heaven and earth.
Strictly speaking, a True Buddha School acharya or master should have the following qualifications:
There is no rule that one must be a vegetarian in order to practice this Dharma. One can follow one's own instinct in making that decision. Both vegetarianism and meat-eating are acceptable, as it is the consciousness behind the behavior that is most important. A Buddhist should not grasp too tightly onto a doctrine, as this can create an impediment in many ways. In order to bring a wider liberation to more sentient beings, the True Buddha Tantric Dharma does not insist on one being a vegetarian but instructs that, if one chooses to be a meat-eater, one should chant the Rebirth Mantra or the Bodhisattva Manjusri Rebirth Mantra to deliver the animal before one consumes it. This way, hindrances will be lessened and all endeavors will be smoother.
To practice Tantra, one must have a shrine as well as some Tantric implements to aid in the practice. Enshrined at the altar are images of one's Personal Deity, Buddhas, Bodhisattvas, one's Root Guru, various Deities, and Dharma Protectors. One should have at the least a vajra and a bell as implements and, beyond that, whatever is required and afforded for any particular practice. For example, if one desires to practice any one of the Five Great Yogas of Purification, Enhancement, Love, Magnetization, or Subjugation, one must possess mala beads of a color that corresponds to that particular Yoga. These are part of the Tantric rules.
The True Buddha Tantric Dharma is the Ultimate Dharma. Like a priceless Dharma vessel, the True Buddha Tantric Dharma carries us across the river of Life and Death to the other shore where there is Liberation. An Ultimate Dharma is a Dharma that can transport one directly to the other shore. As a human being, one's spiritual cultivation completely determines whether one will, in the future, ascend or descend through the various realms in the Universe. This Ultimate Dharma is, therefore, the most critical element in one's life and it cannot be emphasized enough how important it is to turn one's mind single-mindedly to this Dharma.
This question has been asked by many people. I personally feel that this Faculty can only be acquired by someone who already has accumulated sufficient amounts of merits and wisdom. The Faculty of Divine Eyesight results after the purification of the mind, because the Buddhas and Bodhisattvas allow themselves to be directly seen only by someone whose mind is pure. Therefore, if one wants to acquire the Faculty of Divine Eyesight, one must first carry out the basic requirements of "repentance" and "accumulating of merits and wisdom." When the dual impediments of attachment to klesa (troubles) and knowledge are removed, one will automatically attain the Faculty of Divine Eyesight.
To truly learn the True Buddha Tantric Dharma, one must first take refuge in a qualified Root Guru. Afterwards, one should follow the teachings of the Root Guru and practice the Dharma single-mindedly, without any distraction. One must not have any fear in overcoming the hardships involved in the practice of the Dharma. One has to forsake all worldly fame and profit. All this is done in accordance with the ways taught by the Root Guru. One first has to have faith, then one will acquire the Great Wisdom and arrive at the Ultimate Shore.
All the key teachings in the True Buddha Dharma: The Inner Commentary are culled from the Guru's own experiences of spiritual cultivation to Enlightenment; therefore, a True Buddha practitioner should always bear these important keys in mind. If one learns from these key teachings and cultivates the Dharma firmly and persistently, one will definitely be able to experience the extraordinarily wonderful expansion of awareness and perceptions and arrive at a higher level of spiritual maturity and realization. These key teachings are the root secrets of the Guru's own Enlightenment and one should never forget them.
One must never be too rigid and stick inflexibly to one's own view, as such an attitude will create opportunities for the negative forces to take advantage of one. One should rely upon one's own judgment and not be taken in too easily by other people's words. People of little faith are easily influenced by others. If one has faith in one's Root Guru, then all kinds of merits will be generated.
To take refuge in Living Buddha Lian-shen and become a student of the True Buddha School, there are two courses:
What is the True Buddha School?
The True Buddha School is a school for spiritual cultivation, founded by Living Buddha Lian-shen. It is calls the True Buddha School because it offers a True Transmission and Practice of an authentic Tantric Dharma which can truly lead one to Buddhahood. All students who have taken refuge in the True Buddha School must practice the True Buddha Tantric Dharma. The True Buddha Tantric Dharma is a Mahayana practice which, by directly visualizing oneself and Buddha as "One" and, through the cultivation of the purification of body, mind, and speech, can enable an ordinary, worldly person to directly arrive at realm of Buddhahood.
How does the True Buddha School differ from other esoteric schools?
True Buddha School teaches a unique Yoga Practice, Padmakumara (Lotus Bodhisattva) Vajra Yoga, which enables the practitioner to arrive at the Guru's "siddhi" of the Maha Twin Lotus Ponds, an inconceivable Buddha Pure Land manifested by the Buddha Locana. Other esoteric schools differ in that their "siddhis" or "accomplishments" are different.
What are the roots of the True Buddha Tantric Dharma?
An infinite number of kalpas ago, the First Buddha in the Center, Mahavairocana, transformed into Buddha Locana (the Non-Evil Eyes Tathagata) whose two eyes became manifested as a Pure Land, the Maha Twin Lotus Ponds. Residing in the Maha Twin Lotus Ponds are the eighteen Padmakumaras (Lotus Bodhisattvas), among whom the White Padmakumara is the Chief. After an experience of traveling to the Maha Twin Lotus Ponds, Living Buddha Lian-shen realized that he is an emanation of the White Padmakumara and has incarnated in the human realm to fulfill his vows of liberating the sentient beings. Living Buddha Lian-shen also received [during his meditational practice] Buddha Shakyamuni's empowerment and prophecy [of Buddhahood] and was bestowed a Red Crown by Bodhisattva Maitreya. Living Buddha Lian-shen was entrusted by Amitabha Buddha with the mission to lead sentient beings to the Maha Twin Lotus Ponds, and was taught by Padmasambhava [while in meditation] various Tantric Practices. Seeing that the foundations of sentient beings vary greatly, Living Buddha Lian-shen employs many skillful means, using teachings from Taoism, and Sutric and Tantric Buddhism, to lead different sentient beings to take refuge in the Dharma that will liberate them. This is a universal pathway that does not forsake any sentient being. Thus True Buddha Tantric Dharma is the Dharma transmitted in the human realm by White Padmakumara of the Maha Twin Lotus Ponds.
How can one ascertain that the True Buddha Tantric Dharma is a "True" Dharma?
Living Buddha Lian-shen has proclaimed openly that he is willing to risk his life, even if he had to subject himself to pulverization, in order to lead sentient beings to liberation -- this is a True Vow to liberate sentient beings. The number of books published by Living Buddha Lian-shen has reached one hundred and thirteen. These books contain the record of Living Buddha Lian-shen's authentic experiences, from his first initiation into Taoism to later Buddhism -- this is a True Record. Living Buddha Lian-shen shares openly with sentient beings, without holding anything back, what he himself has learned in spiritual cultivation -- this is a True Revelation of the secrets. The manifestation of Living Buddha Lian-shen's transcendental power and his self-mastery, as demonstrated by the occurrence of numerous miracles and the conquering of evil forces, is evidence of his possession of True Wisdom as well as True Subjugation Power. The propagation of the True Buddha Tantric Dharma to bring many sentient beings to Enlightenment illustrates its True Efficacy.
How should a True Buddha practitioner serve one's Root Guru?
A True Buddha practitioner should observe the Fifty Stanzas of Guru Devotion and have great faith in the Root Guru. One should treat the Root Guru as a Buddha and life-long refuge. Since the Root Guru is the Consciousness of all Buddhas, if a refuge student has no faith in the Root Guru, or even opposes the Root Guru, then the student will not be able to receive any spiritual response. Such a student does not merely lose the merits that were bestowed upon him or her at the Initiation Empowerment by the Root Guru, he or she also becomes disconnected from the empowerment of all past lineage holders. A refuge student who ceases to be faithful to the Root Guru is actually worse off than someone who has not taken refuge.
Of which Buddha or Bodhisattva is Living Buddha Lian-shen an emanation?
Living Buddha Lian-shen has revealed straight-forwardly that he is an emanation of Padmakumara (Lotus Bodhisattva). Actually, the body of Living Buddha Lian-shen is that of Buddha Amitabha, his speech that of Bodhisattva Maitreya, his mind that of Buddha Shakyamuni, and his hands those of Vajrapani. Therefore, as Padmasambhava had predicted, Living Buddha Lian-shen is the Vajra Emanation of the Body, Mind, and Speech of all Buddhas and Bodhisattvas. Any offering made to Living Buddha Lian-shen is being made to his Three Bodies (the Dharma Body, the Bliss Body, and the Transformation Body), and there is no difference between such merits and merits acquired from making offerings to ten thousand billion Buddhas.
How does one visualize the past lineage holders?
Living Buddha Lian-shen has altogether five human Tantric gurus and has received teachings and empowerments from the Tibetan Tantric schools of Nyingmapa, Gelugpa, Kagyupa, and Sakyapa. However, the most direct teachings he has received are the Tantric Dharma Practices transmitted to him by Padmasambhava. Therefore, a practitioner can do the following direct visualization of the past lineage holders: sitting right above the Root Guru is Padmasambhava and, successively above, are Vajrapani, Buddha Shakyamuni, and Buddha Vairocana.
Among the many True Buddha Tantric Practices, which ones can be empowered remotely?
The Empowerments for Initiation, Four Preliminary Practices, Padmakumara Vajra Yoga, Personal Deity Yoga, and Karma Yoga can be obtained,through remote empowerment. However, once one progresses to the stage of Dharma Protector (or Wrathful Deity) Yoga, one needs to meet with the Guru personally to receive the empowerments and the special teachings, since each one of the Five Great Dharma Protector Practices requires a high level of secret skills and special visualization. The rituals and visualization covered in the Highest Tantra involve such a great number of details that one must definitely meet personally with the Guru to receive the empowerment and teachings.
If, after one receives the Initiation Empowerment, one does not follow the proper sequence in the course of practice and, before a sound foundation is built, eagerly attempts the higher practices, there will be many setbacks. If the practitioner pursues his goal single-mindedly, the setbacks might be considerably less. However, if the practitioner is not focused in his spiritual pursuit, and also not well advised on the special rituals and offerings required, the attempt can be very dangerous. The Dharma Protectors or Wrathful Deities will consider improper any attempts before the obtaining of an empowerment and will, therefore, cause accidents and misfortunes to happen to the practitioner.
What precepts should one observe after taking refuge in Living Buddha Lian-shen and in the True Buddha School?
As a True Buddha practitioner, one must observe the Five Precepts and the Ten Wholesome Acts of the sutrayana schools. In addition, one should observe the Fifty Stanzas of Guru devotion and the Fourteen Root Tantric Vows. Practitioners who have accepted the Bodhisattva Vows should observe the Vows. There are also the Great Tantric Buddhist Vows which are insurpassable! The aim of these vows is to help one turn away from evils, perform good deeds, and develop the "unperturbed mind" which is a prerequisite for entering into the "inconceivable" realm of the Buddhas. As a part of the traditional, graduated course of training, precepts are not merely theories, they have to be put into practice and will become powerful tools in meditation. Thus a True Buddha practitioner must observe the precepts.
What are Living Buddha Lian-shen's future plans?
My life may be more or less divided into four phases:
(i) The Dharma Learning Phase - this period extends from the time of my birth, through the first spiritual encounter, to my initiation into the study of Taoism, and Sutric and Tantric Buddhism.
(ii) The Dharma Propagation Phase - after Self Realization and Perfect Enlightenment, I started propagating the True Buddha Tantric Dharma, which is an integration of the essences of Taoism, and Sutric and Tantric Buddhism.
(iii) The Wandering Phase - I travel alone around the world to teach the Dharma to anyone who has an affinity with it.
(iv) The Retreat Phase - I shall depart from everything in the world and enter into Nirvana, which is the "Realm of Stillness and Tranquility." This is the ultimate path for all spiritual cultivators.
I know I have acquired the Great Spiritual Power that can liberate sentient beings. I have learned all this-worldly and other-worldly Dharmas, and penetrated the knowledge of Taoism, and Sutric and Tantric Buddhism. I have merged with the Great Wisdom of the Universe's Consciousness, attained the Vajra Indestructible Body, and possessed the Great Transcendental Power.
However, the boundless merits of spiritual cultivation do not reside in the gain of worldly profit and reputation. Therefore, one has to rupture fame and profit by resigning and retreating and, ultimately, returning to a state of owning nothing. This is my future plan.
What should one do if one has trouble in producing a clear visualization?
Many students have asked this question. Since the thoughts of humans run like wild horses and are not easily quieted, unclear visualization often results. The best suggestion for the beginning student is to carry around a photograph of the Guru, or of the Buddhas or Bodhisattvas, so that he or she can often look at the photograph and have the image impressed in the mind. By constantly impressing the photographic image on the mind, one will, over time, develop the ability to do clear visualization. This involves studying with effort the Guru's or Buddha's eyes, ears, nose, mouth, and the whole face. One will eventually succeed if one practices assiduously.
Can an uninitiated person chant the mantras and do the practices taught by Living Buddha Lian-shen?
Many people have asked this question. Many people also have asked if a person who has not taken refuge is allowed to participate in our school's group cultivation sessions. My reply to these questions is "yes." People who have not taken refuge or received the Initiation Empowerment may practice the Dharmas taught by Living Buddha Lian-shen and join our group cultivations.
However, such practices bring relatively fewer merits to people who have not taken refuge, as they are like students who just attend and are not enrolled in class. The most important element lacking in these people is the Blessing from the lineage holders, which brings great merits. Students who have taken refuge have formally enrolled in the course and will automatically receive great blessings from the past lineage holders.
If one is interested in practicing the True Buddha Tantric Dharma and in joining the group cultivation, why would one not take refuge and receive the Initiation Empowerment?
Which one is better for chanting -- the long version or short version of the Guru's Heart Mantra?
Many people also have asked this question. My answer is: if one has plenty of time, one may chant the long version and, if one has less time available, one may chant the short version. Both versions produce the same amount of merits; there is no difference. The long version of Living Buddha Lian-shen's Heart Mantra includes the Six Realms of Beings. However, the Six Realms of Beings are also implicitly present in the short version.
What can one do to attain responses in this-worldly Dharma practices?
The most important element is not to have any doubts. If one harbors doubts about the Dharma one is practicing, one's wishes will not materialize. In the practice of this-worldly Dharmas, one must have sincerity and devotion. If one is not sincere in one's supplications, how can one expect them to become manifested? This is a principle that can be easily understood. Within our True Buddha Tantric Dharma are many practices that one can do, to pray for children, health, blessings, wealth, status, purification, subjugation, and magnetization. These practices are greatly effective as long as one is focused in mind and sincere in heart. A sincere heart can move heaven and earth.
What are the qualifications of a True Buddha School acharya or master?
Strictly speaking, a True Buddha School acharya or master should have the following qualifications:
(i) Be well-versed in all Buddhist classics and scriptures.
(ii) Have knowledge of the whole course of the True Buddha Tantric Dharma Practice, know its liturgies, and understand all practices up to and including the Highest Tantra.
(iii) Be able to enter into Samadhi and merge with the Ocean of Consciousness of Vairocana.
(iv) Be able to unite with and transmute into one's Personal Deity.
(v) Generate the Bodhicitta to liberate all sentient beings.
Is it necessary to become a vegetarian in order to practice the True Buddha Tantric Dharma?
There is no rule that one must be a vegetarian in order to practice this Dharma. One can follow one's own instinct in making that decision. Both vegetarianism and meat-eating are acceptable, as it is the consciousness behind the behavior that is most important. A Buddhist should not grasp too tightly onto a doctrine, as this can create an impediment in many ways. In order to bring a wider liberation to more sentient beings, the True Buddha Tantric Dharma does not insist on one being a vegetarian but instructs that, if one chooses to be a meat-eater, one should chant the Rebirth Mantra or the Bodhisattva Manjusri Rebirth Mantra to deliver the animal before one consumes it. This way, hindrances will be lessened and all endeavors will be smoother.
Please comment on the necessity of setting up a shrine and the employment of Tantric implements.
To practice Tantra, one must have a shrine as well as some Tantric implements to aid in the practice. Enshrined at the altar are images of one's Personal Deity, Buddhas, Bodhisattvas, one's Root Guru, various Deities, and Dharma Protectors. One should have at the least a vajra and a bell as implements and, beyond that, whatever is required and afforded for any particular practice. For example, if one desires to practice any one of the Five Great Yogas of Purification, Enhancement, Love, Magnetization, or Subjugation, one must possess mala beads of a color that corresponds to that particular Yoga. These are part of the Tantric rules.
However, I understand that some students have the desire to practice the True Buddha Tantric Dharma, but are unable to set up an altar in their homes or to afford the requisite implements. Therefore, I teach them to visualize the shrine, the offerings, and the implements. This is an allowance made for those students who do not have any other recourse.
Anyone who is capable and can afford an altar and the implements must acquire them. Visualization is only used when there is no other option.
What is the Ultimate Dharma?
The True Buddha Tantric Dharma is the Ultimate Dharma. Like a priceless Dharma vessel, the True Buddha Tantric Dharma carries us across the river of Life and Death to the other shore where there is Liberation. An Ultimate Dharma is a Dharma that can transport one directly to the other shore. As a human being, one's spiritual cultivation completely determines whether one will, in the future, ascend or descend through the various realms in the Universe. This Ultimate Dharma is, therefore, the most critical element in one's life and it cannot be emphasized enough how important it is to turn one's mind single-mindedly to this Dharma.
How can one acquire the Faculty of Divine Eyesight?
This question has been asked by many people. I personally feel that this Faculty can only be acquired by someone who already has accumulated sufficient amounts of merits and wisdom. The Faculty of Divine Eyesight results after the purification of the mind, because the Buddhas and Bodhisattvas allow themselves to be directly seen only by someone whose mind is pure. Therefore, if one wants to acquire the Faculty of Divine Eyesight, one must first carry out the basic requirements of "repentance" and "accumulating of merits and wisdom." When the dual impediments of attachment to klesa (troubles) and knowledge are removed, one will automatically attain the Faculty of Divine Eyesight.
What are the prerequisites for practicing the True Buddha Tantric Dharma?
To truly learn the True Buddha Tantric Dharma, one must first take refuge in a qualified Root Guru. Afterwards, one should follow the teachings of the Root Guru and practice the Dharma single-mindedly, without any distraction. One must not have any fear in overcoming the hardships involved in the practice of the Dharma. One has to forsake all worldly fame and profit. All this is done in accordance with the ways taught by the Root Guru. One first has to have faith, then one will acquire the Great Wisdom and arrive at the Ultimate Shore.
How important are the key teachings contained in the text, True Buddha Dharma: The Inner Commentary?
All the key teachings in the True Buddha Dharma: The Inner Commentary are culled from the Guru's own experiences of spiritual cultivation to Enlightenment; therefore, a True Buddha practitioner should always bear these important keys in mind. If one learns from these key teachings and cultivates the Dharma firmly and persistently, one will definitely be able to experience the extraordinarily wonderful expansion of awareness and perceptions and arrive at a higher level of spiritual maturity and realization. These key teachings are the root secrets of the Guru's own Enlightenment and one should never forget them.
As a spiritual cultivator, how can one keep pure one's motivations in cultivation?
One must never be too rigid and stick inflexibly to one's own view, as such an attitude will create opportunities for the negative forces to take advantage of one. One should rely upon one's own judgment and not be taken in too easily by other people's words. People of little faith are easily influenced by others. If one has faith in one's Root Guru, then all kinds of merits will be generated.
After obtaining an understanding of the True Buddha School and the significance of the True Buddha Tantric Dharma, if one wants to take refuge in the True Buddha School and become a disciple of Living Buddha Lian-shen, what should one do?
To take refuge in Living Buddha Lian-shen and become a student of the True Buddha School, there are two courses:
(i) In person - Make an appointment ahead of time to visit the True Buddha Tantric Quarter in Redmond, Washington, USA to receive direct Initiation Empowerment from the Living Buddha Lian-shen.
(ii) By writing - It is often not possible for someone who lives far away to come in person to take refuge. Those students who desire to take refuge can, on the first or fifteenth of any lunar month, at 7:00 a.m., while facing the direction of the rising sun, recite three times the Fourfold Refuge Mantra: "Namo Guru bei, namo Buddha ye, namo Dharma ye, namo Sangha ye" and prostrate three times.
On the first or fifteenth of every lunar month, at the True Buddha Tantric Quarter, Living Buddha Lian-shen performs a ceremony of "Remote Initiation Empowerment" - to give empowerment to all the students who could not journey in person.
A student who takes refuge from a distance, after performing the rites at home, only needs to send a letter to the True Buddha Tantric Quarter stating that he or she is seeking refuge, together with his/her name, address, age, and a small fee for making offerings to the Buddhas. Upon receiving the letter, Living Buddha Lian-shen will send a certificate, a picture of the Guru, and a note stating the level of practice at he/she should start. The address of the True Buddha Tantric Quarter is:
Sheng-yen Lu
17102 NE 40th Ct.
Redmond, WA 98052, USA
17102 NE 40th Ct.
Redmond, WA 98052, USA
His Holiness, Living Buddha Lian Sheng, Grandmaster Lu Sheng Yen
His Holiness, Living Buddha Lian-sheng, Grandmaster Sheng-yen Lu is a prominent religious figure throughout the world. As of 2008, over 5 million people have taken refuge in his True Buddha School. With over 300 chapters worldwide, the True Buddha School is recognized as a major component in Buddhism today. Living Buddha Lian-sheng has written over 200 books in Chinese on varied topics such as Tantric Buddhism, Geomancy, Zen Buddhism, and Taoism. Many of these books are now being translated into English and various other languages. Living Buddha Lian-sheng is also an exceptionally talented artist. His undeniably beautiful paintings bring tranquility, prosperity, love, and happiness to people's lives. Currently, Living Buddha Lian-sheng is on spiritual retreat.
Grand Master Sheng-yen Lu with His Guru, the revered master, His Holiness Thubten Taerchi
Originally a Christian, Living Buddha Lian-sheng was twenty-six years old when a profound mystical experience first led him to study Taoism, Sutrayana, and Tibetan Tantric Buddhism. After intense training and practice over a period of fourteen years, he became a Master of exceptional accomplishment in these disciplines and achieved Perfect Enlightenment. By practicing the True Buddha Tantric Dharma as taught by the Living Buddha Lian-sheng, one can realize Awakening and Liberation in this present life.
This is the altar Grand Master first visited with His mother and at which His mission was revealed to Him - see Encounters with the World of Spirits for more details
The Padmakumara Translation Team is named after the Sambhogakaya (the Bliss Body of three manifestation bodies of a Buddha) of Living Buddha Lian-sheng to dedicate our sincerity in translating his writings. As the Living Buddha continues his effort to help sentient beings, our endeavor is to help spread his teachings in English. The wisdom and compassion of Buddha is universal, hence the teachings of Buddhism have no boundaries.
One of the missions of Padmakumara Translation Team is to help disseminate the teachings of Buddhism as taught by Living Buddha Lian-sheng by making them accessible on the Internet. We are committed to bringing the precious teachings to you.
Note: The Trikaya, or three manifestation bodies of a Buddha are: Dharmakaya (Dharma Body), Sambhogakaya (Bliss Body), and Nirmanakaya (Emanation Body). Living Buddha's Dharmakaya is Mahavairocana; his Sambhogakaya is Padmakumara; and his Nirmanakaya is Living Buddha Lian-sheng.
Recommending ~ A Comprehensive English Website for True Buddha School
http://padmakumara.org/
The Padmakumara Website has been established by a team of self-volunteered disciples of the illustrious Buddhist Grand Master, Living Buddha Lian-Sheng, Sheng-yen Lu. Living Buddha Lian-Sheng established a Buddhist school known as True Buddha School, in which He teaches a potent and life transforming mixture of Taoist, Sutrayana and Tantrayana practices, empowering His disciples to transform their life's issues into positivity on the path towards enlightenment. True Buddha School has grown to become a major component of Buddhism today. Living Buddha Lian-Sheng is acknowledged as being the reincarnation of the White Padmakumara, a realised being who has descended into this realm out of loving kindness in order to relieve suffering by spreading Buddhist teachings.
Living Buddha Lian-Sheng teaches the profound and sublime Buddhadharma in Chinese. He is also a prolific writer having published over 170 books on subjects including Buddhism, meditation and feng shui. Whilst His teachings are widely acknowledged in Chinese communities around the world, only a small fraction of His teaching is available in English.
It is exactly because of this that the Padmakumara Team formed to provide non-Chinese speakers around the world with access to the revelations held within the priceless, precious Dharma expounded by His Holiness, the revered Living Buddha Sheng-yen Lu.
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