Living Buddha Lian-sheng Sheng-yen Lu Discourse on Atisa at Grand Atisa Homa Ceremony Held in Indonesia Convention Exhibition in Jakarta, Indonesia on Dec. 8, 2018
Today, everyone saw me approach the shrine with power and majesty, as if I was arriving from far away on a war chariot and with all the acharyas accompanying me on foot. In fact, one of the four wheels of the war chariot had a defect. As the sole rider on the war chariot, I was the one most impacted by the defect. Each time the wheel turned, the chariot bounced. It's a good thing I don't have gastroesophageal reflux disease. From the 9th Hall all the way to the front, my stomach and insides were jolted countless times. It was hard to endure. It seems that one of the four wheels, the rear wheel on the right side, was not perfectly round. Each time the wheel turned I bounced. That is, I got bumped with every rotation of the wheel all the way up here. Thank goodness I didn't get bounced out of the chariot. However, I appreciate the idea and planning.
Additionally, about today's homa furnace, Master Changzhi forewarned me that if I sat too far away from the furnace, I might not be able to reach it. He suggested I might want to sit closer. After the fire was lit, I felt like I was a grilled squid. I won't need to shave my head tomorrow because my hair has all been burnt off. So have my whiskers. My entire face seemed curled up as well. I had to keep moving backward. Luckily, the homa still turned out well because I was able to fully concentrate spiritually. But, I thank everyone that my underwear was completely soaked. Today, the flames of the homa fire were fierce. Atisa appeared from the emptiness and walked right above the homa furnace. Grandmaster merged as one with Atisa.
I have the highest reverence for Atisa. He had an extraordinary affinity with Indonesia and was its only great Indian scholar. I asked Atisa. He was born in Bikrampur in ancient India, present day Bangladesh. His father was King Kalyana the Good, and his mother was Prabhavati the Radiant. Atisa's given name was Candragarbha. There was a miraculous occurrence when he was born. On the evening of the day he was born, a seven-colored light shone brilliantly up in the sky over Bikrampur. This seven-colored light kept twinkling right above the palace of Atisa's mother, the queen. Many people saw this miracle. They thought the palace was on fire and rushed to bring barrels of water to put the fire out. Upon arriving at the palace of Queen Prabhavati, they discovered that it was not a fire but rather a brilliant light. It was right at this time that Atisa was born. He was one year old at that time* [*Chinese people reckon age from the point of conception, not birth].
So, there was a wondrous miracle that occurred when Atisa was born. A brilliant, seven-colored light appeared above the palace of the queen. The people of Bikrampur thought the palace was on fire and rushed to put the fire out. But there was no fire, the people just enjoyed the light which was similar to the light of the North Star. It was an extraordinary, changing, and transforming seven-colored light. The circumstances surrounding Atisa's birth were truly amazing.
Atisa was a prince, the son of King Kalyana the Good and Queen Prabhavati the Radiant of Bangladesh. From birth, he was different from other children. While other children played, Atisa would be contemplating. How contemplating? Constantly contemplating. Take a look at the statue of Atisa there in front of you. He is deeply contemplating. Can you all see the Atisa? Please show the statue on the screen. Good. This is how Atisa appears, as a prince who is always deep in thought and contemplating. What is he thinking about? He is thinking where was I before I was born? For what purpose have I come to the saha world? He is also thinking, where will I go after death? He is thinking about three questions: Where was I before I was born? Why was I born into the saha world? Where will I go after I die? Atisa was puzzled by these three questions.
At the age of 11, Atisa was leading a cavalry of 1,000 soldiers outside a forest where he encountered a Brahmin named Jetari, and Atisa requested guidance from him. Brahmin Jetari told him, ''You already have a destined guru who is the guru of your previous life. If you have any questions, go ask your guru from your previous life.'' Atisa asked the Brahmin who his guru in his previous lifetime was. The Brahimin said it was Bodhibhadra at Nalanda Temple, a Buddhist college in India. Atisa went to Nalanda Temple and met Bodhibhadra. Later, Bodhibhadra instructed Atisa to study Buddhism with Avadhutipa, who was also Atisa's guru in a former lifetime. Atisa then met Avadhutipa and began to put his mind to the study of Buddhism. Atisa studied the Middle Way and ''Listen, Contemplate, and Practice''. We already know the principle of the Middle Way. The Middle Way is the Middle Way founded by Nagarjuna Bodhisattva. Consciousness Only is the Consciousness Only founded by Asanga Bodhisattva. This Consciousness Only was identical to that established by Maitreya Bodhisattva. Atisa first learned Nagarjuna's Middle Way and the principle of Listen, Contemplate, and Practice.
Did Atisa study Vajrayana? Many people claim that Atisa did not study Vajrayana. They are wrong. Atisa said he learned Vajrayana from Rahulagupta and received empowerments. Atisa's Dharma name was Indestructible Wisdom Vajra [Jnanaguhyavajra]. While studying Vajrayana, he used this Dhama name.
When did Atisa become ordained? Atisa became a monk at the age of 29. Prior to becoming a monk, he studied esoteric practice. What is esoteric practice? In ancient India, there were two ways of practicing Buddhism. One way was to join a monastic community, which was called a sramana. The other kind of practice was called esoteric practice. What is esoteric practice?'' It is being a yogi who lives by begging for alms and cultivates in secret. Esoteric practice was begging for alms while cultivating in secrecy. Atisa was a prince who ended up supporting himself as a beggar while cultivating in secret. Atisa enjoyed his life as a beggar. Begging is to beg food from others. As far as Atisa was concerned, this was a carefree lifestyle which was better than being emperor, king, or a family man. He did not need to marry a wife, have children, or be concerned about social status. Atisa lived in the lowest tier of society and relied on begging. He liked the lifestyle of being a yogi and begging for alms.
Atisa never wanted to be a monk, and would have rather remained a yogi practicing secretly forever. Only Grandmaster truly understands Atisa's thinking. Atisa did not want to be a monk, but he still cultivated to a level where he was able to visit a buddha pure land and meet Shakyamuni Buddha. On one occasion, Shakyamuni Buddha was present in the Brahmas of End of Form, where he received offerings from many celestial beings. Shakyamuni was sitting on a high Dharma throne, and was surrounded by the Dharma seats of great arhats. Atisa, who had spiritually traveled to Brahmas of End of Form, was sitting on a Dharma seat alongside the great arhats. Shakyamuni saw that all the arhats were ordained. Only Atisa was not ordained, and like a beggar sitting far away. The Buddha said, ''Who's this guy?'' The arhat sitting at his side replied, ''This is Atisa from the saha world.'' Shakyamuni said to Atisa, ''What are you still clinging to in the human realm? Why are you not yet ordained?''
Therefore, all you acaryas sitting here today take note. I have a question for the acaryas who still have hair on their heads, ''What are you still clinging to in the human realm?'' When one shaves one's head, one also shaves off everything in the human realm. It's only if one has attachment that would one keep one's hair for everyone to see. In my opinion, a bald head looks better than someone with hair. Do you think Grandmaster is ugly? Everyone who sees Grandmaster says, ''I love you!'' When they see someone with hair, they keep quiet. Grandmaster doesn't have a single hair on his head, but his spiritual light radiates on everyone.
Shakyamuni's words made a great impression on Atisa, but still, he did not want to be ordained. Atisa once visited a certain place and saw an unoccupied Dharma seat. Upon seeing the Dharma seat, he thought, ''Hey? Isn't that my Dharma seat from my previous life?'' In fact, it was. Atisa secretly climbed up to sit on the Dharma seat, but before he had settled in, a huge buddha close behind the Dharma seat said, ''Atisa, that Dharma seat is for monastics only. A lay person is not allowed to sit there.'' Atisa felt ashamed. He had intended to sit there, but instead, he immediately got up and left.
Later, after having been taught this lesson twice, Atisa went to Vikramashila. He originally wanted to be ordained as a Theraveda monk. At that time, this lineage was a transmission from Maudgalyayana and Ananda. The head of the Theraveda monks asked Atisa, ''You want to be ordained into the Theraveda monastic community, but I can see that you are a secret practitioner. Are you willing to give up being a secret practitioner?'' Atisa didn't have an answer except, ''I am not going to give up being a secret practitioner.'' The Theraveda monk replied, ''If you are not willing to give up being a secret practitioner, you can only be ordained as a Mahasamgika monk.'' Atisa then went to Vikramashila where he was ordained by Silaraksita. Atisa's Dharma name was Dipamkara Shrijnana.
At that time, Atisa had already made an extensive study of Buddhism. In particular, he studied Vajrayana in depth, and mastered many Buddhist treatises including the Great Treatise in Five Sections of Tibetan Buddhism, which we have already discussed, The Ornament of Clear Realization [Abhisamaya Alankara (AA)], Treasury of Abhidharma, Pramanavarttika, Clarifying the Precepts, and the Madhyamakavatara Sastra. Atisa studied these and all the other Buddhist texts. He was exceptionally learned.
When Atisa was 31 years old (he was ordained at the age of 29), he heard of the famous guru Serlingpa. He boarded a ship in Sri Lanka and sailed for 13 months until he finally arrived in Sumatra. During this journey, Atisa encountered many natural disasters sent by Mahesvara to obstruct him. There were giant waves, a powerful typhoon, and the ship plunged back and forth upon the sea. Atisa manifested a huge body, that is, his primordial spirit emerged. He then formed the command mudra with his feet on the ship and pointed the mudra up toward the sky to command the boat, waves, tsunami, and typhoon to stop. At that very instant, the boat stabilized and the ocean waves calmed down. At that time, navigation technology was not advanced, and it still took Atisa 13 months to get to Suvarnadvipa, namely Sumatra.
Sumatra is also called Java? Is that correct? (Masters answer, ''No, that's not right.'') It's not Java. But at that time, there was no such place called ''Sumatra''. There was no such place as ''Indonesia''. During those times, the entire region was called ''Suvarnadvipa''. I'm telling you, there was no ''Indonesia''. Was there an Indonesia 1000 years ago? Was there? No, there wasn't. Does anyone know anything about the history of Indonesia? How long of a history does Indonesia have? Who knows about the history of Indonesia? Anyway, Indonesia has a history going back to 300 a.d. Was it called Indonesia back then? (A disciple answers: No, it wasn't.) It wasn't called Indonesia. Anyway, Atisa arrived in Sumatra, Suvarnadvipa. He entered Sumatra through Jambi.
Grandmaster went to Jambi and visited the area where Atisa went to seek the Dharma, that is, the location where Atisa sought the Dharma from the great guru Serlingpa. When I arrived, there was lightning, rain, and thunder. Do you know what I heard? The crashing thunder made the sound ''Welcome back''. The sound of ''Boom…, welcome back''. What I heard was ''welcome back''! Hearing this blew my mind. What was this ''welcome back''? Lightning flashed and there was rain and thunder. The gates of heaven opened and there was the sound ''Welcome back''!
Do you know how old Atisa was when he went to meet Serlingpa? Do you know? Who knows? Do any of you acharyas know? Please raise your hands. I know. Atisa was 31. Memorize it. Atisa was ordained at the age of 29 and arrived in Indonesia at the age of 31. He went to Jambi, to Sumatra, at the age of 31. He then spent a year traveling all around Sumatra. Some people claim that Atisa never visited Borobudur. There is a school that claims Atisa never visited either the Green Tara Temple in Yogyakarta or Borobudur in Yogyakarta. But I can tell you, Atisa spent a year traveling all around Sumatra, and he did visit Borobudur and the Green Tara Temple. Atisa was in Sumatra for a total of 12 years. In a nutshell, we can say Atisa lived in Sumatra for 12 years. He spent one year traveling around Sumatra. Atisa studied Buddhadharma with Serlingpa for 12 years.
After he learned the Buddhadharma, Atisa sailed on a merchant ship back to India. At that time, Atisa was not only the abbot of Vikramashila, but also an important figure in Indian Buddhism, a highly accomplished adept, and the author of an extraordinary number of written works. He prevailed in every debate. At that time in India, if one was victorious in a debate, the defeated party was required to hand over his temple and all his disciples to the winner. Therefore, throughout India, Atisa was the abbot of 80 of 100 temples. The custom of debating sutras was established by Atisa. In present day Tibet, the Nyingma, Gelugpa, Kagyu, and Sakya sects all debate the sutras.
When he was 59 years old, Atisa went to Tibet and never again returned to India. Actually, Atisa wanted to return to India, but at that time, there was a war in Nepal which made returning to India impossible. Therefore, he remained in Tibet until his parinirvana at the age of 73. The place of his parinirvana was Nyethang of Anterior Tibet.
In India, Atisa achieved great success in debate. He won every contest and because he was an exceptional scholar, he was never once defeated. Accordingly, he was quite arrogant and conceited. A dakini later appeared and told Atisa to be humble, humble, and humbler. These words ''humble, humble, and humbler'' are also spoken by Taiwan's leaders, but are these leaders truly humble? Actually, they are not. As far as Buddhadharma was concerned, Atisa believed he was number one and that no one in the entire world could compare with him. However, when the dakini appeared to Atisa, she showed him countless sutras that he had never before seen. Afterwards, Atisa was humble, humble, and humbler.
What's most important is that Atisa studied Buddhadharma from the Indonesian guru Serlingpa. He arrived in Sumatra after 13 months at sea. He then traveled around Sumatra for a year. During this year, Guru Serlingpa was also observing Atisa. It was only after this period of observation that the two met. After Atisa had successfully mastered the Buddhadharma, Serlingpa gave Atisa his own personal statue of Shakyamuni Buddha. By bestowing this statue, Serlingpa bestowed his lineage on Atisa. This tells us what Atisa's lineage is. Prior to meeting Serlingpa, Atisa had traveled extensively and learned Buddhadharma from many gurus. After meeting Serlingpa, Atisa accepted Serlingpa as his root guru because he knew Serlingpa was a truly great adept.
When one is first starting out in Buddhism, one may follow any number of gurus. Grandmaster has never limited anyone from following other gurus. One may follow other gurus. One may travel all over to follow any rinpoches of the Nyingma, Gelug, Kagyu, and Sakya sects. Someone once asked the Dalai Lama: ''Do you know how many living buddhas there are?'' The Dalai Lama said he had no way of knowing. He has no way of knowing who is a living buddha and who isn't. There are many living buddhas. Within the Vajrayana, there are many living buddhas, one in every temple. This is how it is in Tibet, so the Dalai Lama has no way of knowing just how many living buddhas there actually are. You may go there and take refuge in them. Disciples of the True Buddha School may take refuge in them. However, there is one point to keep in mind. When one has realized that one's own guru is the most highly accomplished of all and has taken refuge in him, it is no longer permissible to take refuge in any other guru. Only if one thinks there is a great deal which is beyond the understanding of Living Buddha Lian-sheng Sheng-yen Lu may one seek refuge in someone else. If one believes one's Root Guru Living Buddha Lian-sheng Sheng-yen Lu is a truly great adept, then one should not take refuge in anyone else. It is as simple as that.
Think about this. When one is still young, one may want to hear more, see more, listen to more people expounding Buddhadharma, watch how others practice, and study how others cultivate. After leaving for a long while and having taken refuge in many rinpoches, you come back to see your Root Guru Sheng-yen Lu, who has become a great adept. You then accept Sheng-yen Lu as your root guru. Thereafter, you should not take refuge in anyone else. Wherever I am invited to go to spread the Dharma, I am also requested to discourse a new practice. For this reason, I have transmitted an extraordinarily large number of practices. Now, I'm just about out of new practices to teach. I've pretty much finished expounding the Buddhadharma and personal deities. What Dharma is left for you to learn? You have already learned these worldly karma practices; calamity eradication, enrichment, subjugation, and magnetization. I am now discoursing Lamdre; cultivation of qi, channels, light drops, non-leakage, light, merging with one's personal deity, and merging with buddha. With these advanced practices, what Buddhadharma would you want to learn from anyone else? Going off to learn from someone else is unnecessary, don't you agree? (Loud and enthusiastic applause from disciples who exclaim: Right!)
Therefore, like Atisa, one must find one's root guru. After learning Buddhadharma from Serlingpa, Atisa accepted Serlingpa as his root guru. This is the principle. Afterwards, Atisa treated Serlingpa as his master. He kept a stupa with Serlingpa's sariras in it on his right side, and a treasure vase full of nectar on his left side. Prior to discoursing the Dharma, Atisa would always hold up the stupa and pay homage to his primary root guru Serlingpa. Atisa learned a great many things. What he learned from his guru Serlingpa was bodhicitta teachings, which are extremely important. These teachings are: recognizing sentient beings as having been one's, mother, recollection of all beings' kindness, repaying kindness, great compassion, loving-kindness, cause and effect, and bodhicitta. In addition, Atisa learned the bodhicitta practice of exchanging oneself with others, practices of all sacred Taras, The Ornament of Clear Realization, Guyasamaja, Hevajra, and The Way of the Bodhisattva [Bodhicaryavatara]. Atisa authored an extraordinary number of works. His Lamp for the Path to Enlightenment (or Great Treatise on the Path of Bodhi) was his greatest work.
During the Guge Dynasty, Lha Lama Yeshe O, and King Jangchub O, invited Atisa to Guge to propagate the Dharma. Atisa lived in Ngari Prefecture, which is Rear Tibet. Later, when Atisa was returning to India, after passing through Nyethang of Anterior Tibet, his disciple Dromton Gyalwa Jungne invited him to propagate the Dharma in Anterior Tibet. Atisa finally entered parinirvana in Nyethang. This was the life of Atisa. He lived to the age of 73. When he was 59, he went to Tibet. He entered parinirvana at the age of 73. Atisa's level of cultivation was extremely high, he attained a transcendent state, and he founded a Buddhist sect called the Kadam School, the Kadam Sect.
I can tell everyone that there are three people who are quite similar: Atisa, Tsongkhapa, and Living Buddha Lian-sheng Sheng-yen Lu. All three had great attainment in Buddhist practice. This is the first similarity. Secondly, they all authored an equivalent amount of written works. Grandmaster Lu has written 269 books. Atisa and Tsongkhapa also authored many written works, a countless number. Tsongkhapa took Atisa's Lamp for the Path to Enlightenment as the basis for his treatise Stages of the Path to Enlightenment.
Atisa, Tsongkhapa, and Grandmaster Lu are the same in that they are great adepts who authored many written works. Moreover, all three founded their own schools. Atisa founded the Kadam School in Tibet. Atisa's Kadam School was the basis on which Tsongkhapa founded the New Gelug School, which is the present day Gelug School. Grandmaster Lu has written his corpus in Chinese. Grandmaster is the number one person in the world transmitting Buddhadharma in the Chinese language. In addition, Grandmaster Lu founded the True Buddha School. Atisa, Tsongkhapa, and Grandmaster are all great comprehensive synthesists, who synthesize many things together.
Grandmaster himself has had many gurus. The first was a Nyingma guru, Living Buddha Nora who transmitted the Dharma of the Nyingma Sect to the monk Liaoming. Grandmaster received the Dharma transmission of the Nyingma Sect and is also the holder the Nyingma lineage. Kagyu: Grandmaster took refuge in Dharma King The 16th Karmapa, from whom he learned the Dharma of the Kagyu Mahamudra. There is a Sakya Monastery in Seattle. The niece of Dezhung Rinpoche (Vajra Acharya Sakya Zhengkong, who once stayed the monastery) married H.H. Jigdal Dagchen Sakya. Vajra Acharya Sakya Zhengkong was an elder of the Sakya School, and it was from Dezhung Rinpoche that Grandmaster learned the Dharma of the Sakya Sect, such as Hevajra and Lamdre. Additionally, Grandmaster learned the Dharma of the Gelug School from Guru Thubten Dargye. In other words, Grandmaster has learned the entirety of the Dharma of the Gelug, Sakya, Nyingma, and Kagyu sects, and synthesized the teachings. Moreover, Grandmaster completed the practices of the Five Herukas: Guhyusamaja, Hevajra, Cakrasamvara, Yamantaka, and Kalachakra, including Mahottara, all of which I have transmitted to everyone. Grandmaster has also mastered Highest Yoga Tantra, which is above Heruka Dharma. In addition, Grandmaster engages in actual practice. Don't think that who you are listening to today is just Grandmaster Lu, Grandmaster Lu, Grandmaster Lu. The truth is, Grandmaster Lu is one with the Atisa!
I can tell you all that Padmasambhava, the Lotus Born Guru, who spread the Dharma in Tibet during the early period, was none other than Padmakumara. Padmasambhava was a bodhisattva who emanated within a lotus. The lotus youth who emanated from within the lotus was Padmasambhava. In the later period, the greatest father of Vajrayana in Tibet was Venerable Atisa, who was also none other than Padmakumara. Grandmaster Lu is also Padmakumara. Therefore, who will you take refuge in if not Grandmaster Lu? (All the disciples in the audience clap enthusiastically!)
I can tell everyone some names that have a connection with Grandmaster: Sariputra, Padmasambhava, Nagarjuna Bodhisattva, Naropa, Atisa, Tsongkhapa, Grandmaster Lu. I don't mean to be arrogant or conceited about this. In fact, I am humble, humble, and humbler. I myself, a Chinese, went to Drepung Monastery in South India and expounded the Dharma to 2,000 lamas at Loseling College. At this time in the world, there is only one person who can expound the Dharma to 2,000 lamas: Grandmaster Lu. His Holiness the 100th Ganden Tripa the Venerable Lobsang Nyima Rinpoche, the Dharma King of the Tibetan Gelug Sect, jointly presided over a Dharma ceremony with Grandmaster, as equals. The 100th in the line of succession of the Tibetan Gelug Sect and I were together, jointly presiding over a Dharma ceremony in front of the Ling Shen Ching Tze Temple (LSCTT) in Seattle. Dharma King Dagchen Rinpoche of the Sakya Sect and I also jointly presided over a homa in front of the LSCTT. Grandmaster Lu has jointly presided over Dharma ceremonies with Dharma Kings of many sects, including Dharma Kings of the Sakya and Gelug sects. For that reason, if you don't take refuge in Grandmaster Lu, then who will you take refuge in?
To conclude today's Dharma discourse, I will let everyone in on a secret. Grandmaster and Shakyamuni Buddha are together every day. I will let you know in advance that my next book will be called The Buddha I Know. When I was writing this book, I asked the Buddha questions. The Buddha's answers are recorded in this book. Grandmaster is together with the Buddha every day. I am also together with Tsongkhapa, Atisa, Naropa, Nagarjuna Bodhisattva, Padmasambhava, and Sariputra every day (Sariputra and Shakyamuni Buddha are together every day.) This lineage is the greatest of the great. There is nothing greater in this world!
Still, my status in this human realm is just that of a beggar, nothing more. Atisa was a beggar in the human realm. I, Grandmaster Lu, am also a beggar in the human realm. My spiritual state is extraordinarily high, but my status in the world is quite low. Atisa is exactly like this. His spiritual state is extremely high but his status is extremely low. He was nothing but a secret practitioner begging for alms. Grandmaster is also just a secret practitioner. Where is there anything ''great''? Generating bodhicitta is great. Exchange self with others, seeing the suffering of others as the suffering of oneself; seeing the afflictions of others as the afflictions of oneself; seeing others cry is to cry oneself; and seeing others undergoing illness is the same as being ill oneself. This is the ''exchange of self with others'' that Atisa learned from Serlingpa. One must always think of others and not think of oneself. I am nothing, but others are the highest and most precious. Everyone is the same as Grandmaster. I said this, ''Sentient beings are, in fact, none other than oneself.'' When sentient beings are having difficulties, we will do our best to help them. This is love and compassion. I frequently recite, ''「あいしてる」（Aishiteru）、「사랑해」（sa rang hae）「Hola Amigo」、「te quiero mucho 」、「すごい」 、「いちばん」（Ichiban）、「きもちいい 」（Ki mochi ī）、「啾咪」（hand guesture of rubbing the thumb and the index finger, together）、「Yabi」（hand guesture of a V）、「Bling Bling 」（hand guesture of rubbing the thumb, index finger, and the middle finger together）.'' Because I love sentient beings, there is absolutely no difference between me and anyone else. This spirit is truly the greatest and most valuable.
Do you all want to listen to more? (Disciples clap and respond enthusiastically: Yes!)
Each and every one of us must open our eyes and use our wisdom to judge well. Here is a joke, but really it's not a joke. A girl visited a night market and saw a stand with many beautiful leather belts. Thinking that her belt was getting old, she picked out a belt she liked and asked the owner how much it cost. The owner raised his head, looked at her, and said, ''How big is your dog?''
No one is laughing. The truth is they were dog collars, not belts for humans. So, I'm advising everyone to use your wisdom eyes when choosing your root guru.
The Chinese New Year will soon be here. The Chinese New Year is celebrated differently in Indonesia than it is in Taiwan. On the 6th day of the Chinese New Year, a company in Taiwan opened for the first day of the year and handed out a red envelope to everyone. Everyone got NT 2,000 in their envelope except me. All I got was a signed picture of the boss. Then the boss excitedly called out, ''Who is the lucky person who got my signed photo? Come up here! You get NT100,000!'' I looked down at the signed picture that was torn in pieces and was speechless.
I can tell you that a lot of things happen which seem negative, but in the end turn out to be positive. What is good is good, but what is bad is also good. Vajrayana practitioners must learn to be happy no matter what the circumstances. Good is good, and bad is also good.
There was a person who had a stomach ache and went to see the doctor. The doctor asked him about his eating habits. He replied, ''Nothing special. I eat the leftovers from what my mother eats, the leftovers from what my wife eats, and the leftovers from what my kids eat.'' The doctor said, ''Just get a dog!'' The guy was surprised and said, ''Are you telling me to eat the leftovers from my dog too?''
I can tell you, this is hard to explain. A person who will eat anything. I'm telling everyone, I am also able to endure suffering, any kind of suffering.
A tiger got married. All the animals in the forest came to the wedding ceremony, but kept a safe distance. A cat came, jumped up on the wedding platform and put his hand out to wish the tiger good luck. The tiger roared, ''How dare you jump up on the wedding stage? Even dogs and elephants keep a safe distance!'' The cat said something that dumbfounded the tiger. What did the cat say to the tiger? ''Before I got married, I was also a tiger.''
We all know about family life… How about Shimu? Let me tell you. Shimu is a cute tiger. I am a cat who has been together with the tiger Shimu for many years. We still get along with each other very well. This is really something about Grandmaster Lu!
I will tell you a joke which I have told before. Somebody asked a master, ''Master, master, this year is my 'year of fate'. Can I get married?'' The master replied, ''You're not even scared of marriage, why are you afraid of your year of fate?''
The wife left for a business trip and later that evening she made a call to check up on her husband. She asked him, ''Where are you?'' The husband replied that he was at home. The wife asked, ''I have a $500 dollar bill under my pillow. Get it and read the serial number to me.'' The husband said ''I'm sorry. I can't tell you the serial number of the bill because frankly, I spent it on cigarettes. But, I didn't spend all of it. I still have $300 left.'' The wife said, ''Actually, I only put a $100 bill under my pillow.'' This tiger is good. Let me tell you. If you learn the spirit of Buddhism, you will be able to be in harmony with your spouse.
A wife asked her husband, ''Can you give me a straight answer about how much you make every year?'' The husband replied, ''$2,000,000.'' The wife said, ''Are you being honest?'' The husband replied, ''Yes, I have multiplied 10 times.'' It is namely that he multiplied his yearly salary of $20,000 10 times to come out $2,000,000. [''Honest'' in Chinese is a homophone with ''multiply 10 times''.]
I can tell you that Shimu is always honest with me and I am always honest with Shimu. Because we are honest with each other, we are able to stay together for a long long time.
One final word, Padmakumara is never faking.
Om Mani Padme Hum
Prior to bestowing empowerment, Grandmaster further explained that Atisa's mudra is Turning-the-Dharma-Wheel Mudra. His mantra is ''Om, bie-zha, a-ti-sa, ka-dam, so-ha.'' For the key formula of Atisa Practice, please refer to tbboyeh.org and Grandmaster's written works for clarification.
Atisa Homa Ceremony Videos:
20181208 Dharma talk and fire ceremony by Grand Master Lu - TBSN HD
20181208 Debut Atisa Fire Offering Ceremony by Grand Master Lu－TBSN HD
20181208 Debut transmission of Atisa Uncommon Practice & The Lamp for the Path to Enlightenment -HD
Translated by True Buddha Translation Team (VIP introduction and greetings omitted)
Translator: Henry Wolf
Editor: DJ Chang