Today we will conduct an empowerment for Adharma Buddha. In Sutrayana Adharma Buddha is called ''Samantabhadra Tathagata,'' also Dorje Chang. This deity is referred to as the most venerable and supreme because there is none higher than him. In addition, he is the uppermost and the most sacred. Tomorrow there will be Mahottara Heruka who is the same as Adharma Buddha because Mahottara Heruka is the wrathful emanation of Adharma Buddha. These two deities have the same identity. Right now I am going to talk about Adharma Buddha. A lot of people have said ''Adharma Buddha? Difficult to remember!'' Actually, his name is easy to remember. Just remember ''Ah da ah da'' in Taiwanese (Taiwanese meaning ''hazy mind''). Why is this buddha called ''Adharma Buddha?'' Isn't it enough that he is a Buddha? Why would he emanate as the Five Buddhas and then emanate as countless, infinite buddhas? When one is cultivating, this buddha is easy to visualize. Adharma Buddha is very easy to visualize. First, he is blue except for his white eyes and exposed white teeth. In fact, his eyes are not all white, only a little bit white, whereas his body is totally blue. Looking at Adharma Buddha's image, I see that he is holding a vajra scepter in each hand. So is the deity in the thangka across from me. I can see it! The body of the deity across from me is completely blue and hence easy to visualize. I once saw Adharma Buddha with crossed arms, holding a vajra scepter in each hand. Another name for Adharma Buddha is Dorje Chang.
Adharma Buddha is a 16th-ground buddha and extremely venerable. Adharma Buddha has said that as long as one receives his empowerment, learns his practice, and attains spiritual union with him, one is sure to attain buddhahood within seven lifetimes. He is the highest. There is none higher than him. There is another point. Once you have received the empowerment of this deity you will never again reincarnate into the three evil realms.
It is just the same with the Mahottara Heruka empowerment I am bestowing tomorrow, that is, by receiving the Mahottara empowerment one will also attain buddhahood within seven lifetimes and will never be reborn in the three evil realms. Adharma Buddha is the primordial buddha, the original buddha. He is primordial and original. In Buddhism he is supreme, the most venerable, the highest and the most sacred. He is the most saintly and the greatest. By praying to or supplicating this deity it is certain that your prayers will be granted. Those of you here at the ceremony today, all of you watching on the internet, and our honored guests will all have your wishes and prayers granted. Someone once asked me ''What is special about this deity?'' I am telling you now! How do you visualize this deity's unique point? The visualization of Adharma Buddha is quite simple. He is blue, and if there is white color in front of him then that is Mahesvara Buddha Mother. If an image has two deities then the white one in the front is Mahesvara Buddha Mother. After you have visualized this then his light is also unique and different. At the end point of every ray of light he emits there is a buddha. Buddhas emanate in the light emitted by him, that is, there is a buddha appearing within every ray of light he emits.
All buddhas, all bodhisattvas, all deities, dakinis and protectors are emanations of Adharma Buddha. This is truly extraordinary and magnificent. For this ''first'' buddha, the most unique point of his visualization is that you visualize his light as 84,000 individual rays, and within each ray of light there is a buddha.This is really the greatest visualization. Other than Adharma Buddha, one almost never sees buddhas appearing within individual rays of light. So keep in mind this correct visualization.
Let me tell you! One of Adharma Buddha's mantra syllables is extremely important. There are very few people know Adharma Buddha's mantra syllables. Which one of the syllables is the most important? Originally there is transformation from the syllable ''Ah.'' But within Adharma Buddha's heart there is a syllable which is the syllable of his heart mantra. I always recite this syllable at every dharma ceremony. I hold the vajra scepter and recite the syllable ''wen.'' Everyone must think this ''wen'' syllable is very strange. Why have I never seen it before? Why have I never heard of it? I've just heard Grand Master chant ''Wen, wen, wen.'' ''Wen'' is just one syllable. Let me show it to you all. Can you all see it? This syllable is the ''wen,'' the syllable within the heart of Adharma Buddha. I recite this syllable at every dharma ceremony, which is reciting ''Adharma Buddha.'' Adharma Buddha is transmitted by only a very few people. You will not be able to find it on the internet.
I will explain his practice to you simply. I will transmit to you the sadhana of this primordial buddha, Adharma Buddha, but first I will discuss his fundamental meaning. The very first buddha name in the High King Sutra is ''Pure Light Secret Buddha,'' who is namely Adharma Buddha. The Buddha has said that all beings have the buddha nature, and it is written in the sutras that before taking birth from one's parents, one is only the primordial great void, namely infinite, buddha-nature and emptiness. In the process of birth from one's parents a spiritual light descends which transforms into ''qi'' and the ''qi'' then transforms into the physical body. Everyone knows there is a physical body, ''qi,'' and ''shen,'' but no one knows about this ''point of spiritual light.'' They think that they are just born and then die and that this is all there is to life. But those who cultivate know that there is a ''point of spiritual light'' and they know that this light can be cultivated back into the buddha-nature and one can thereby recognize one's true face, cultivate back to one's true face, restore to the primordial qi and return to Adharma Buddha.
Actually, in every thangka there are a round heaven and a square earth. There is a saying in Chinese ''Round heaven and square earth, nine levels of them, I chant today, this lifetime will be peaceful and healthy,'' This ''circle within a square'' is the emblem of Adharma Buddha. There is a circle within a square and in the very middle there is a ''dot.'' The outer circle is the ''round heaven'' and there is a square outside the circle. This is ''round heaven and square earth, nine levels of them I practice today and will return to the center.''
I will explain Adharma Buddha's principal deity practice to everyone simply. In the Adharma Buddha practice, the seven steps of Great Homage, Great Offering. Fourfold Refuge, Four Immeasurables Visualization etc. are the same as in other sadhana practices. However, the mudra is different. Interlace the fingers inward while the thumbs are standing up and resting against each other. This is the mudra (Grand Master demonstrates the mudra.) One then visualizes in the void a white ''ah'' syllable. The white ''ah'' syllable transforms into a blue ''Hum'' syllable which then transforms into the blue personal deity Adharma Buddha. He has one face and two arms, and each hand holds a vajra scepter. He is adorned with precious ornaments and he is sitting in the full-lotus posture. In the heart center of the Buddha Father there is the syllable ''wen'' which in an instant emits great light. The light returns onto the crossed legs of the Buddha Father and transforms into Mahesvara Buddha Mother. The two deities are embracing each other adorned with five-color jewelled crowns, earrings, necklaces, bracelets and precious hair garlands.They are solemn with the complete eight types of treasures. Their representation demonstrates the nine kinds of subtle and tranquil appearances.
The Buddha Mother is quite slender. Her four limbs appear very soft and gentle. Her body is well-rounded, and her waist is thin. She is very youthful, distinct, splendid, dignified, joyous, and sixteen years old. The important point is that within each ray of light emitted by the Buddha Mother and Buddha Father there is a buddha. There is infinite light and an infinite number of buddhas. There are a thousand colored lights and a thousand kinds of buddhas. This is the outer visualization.
Internally one visualizes that oneself is the syllable ''wen.'' One transforms into Adharma Buddha Father and Mother and then recites the mantra ''Om。bie-zha。ah-da-er-ma。da-dou。so-ha。'' The more recitations of this mantra one does the better. One then enters samadhi, enters into the Great Void where there is ''nothing in mind and no thoughts arising.'' After entering into samadhi one then emerges from samadhi, dedicates the merit, and performs the Great Homage. It is the syllable ''wen'' that is most special. This is the same ''wen'' I shout out after I have dedicated the merit. Now that I have explained it, do you all understand? I will ask Master Lianzai to write out the sadhana so you can practice according to it.
Adharma Buddha is a buddha of the 16th ground, but which one is the ''16th ground?'' There are 10 bodhisattva levels and Guanyin Bodhisattva is a buddha on the 11th ground. Thousand-armed and Thousand-eyed Guanyin Bodhisattva, for example, has eleven heads and eleven faces, hence he is on the eleventh ground. So is the tenth ground just the bodhisattvas of tenth ground? No, that would be wrong. Of the special 16 grounds of Adharma Buddha the first and second grounds are actually combined into one ground. When I say ''one ground'' it is actually two grounds. The first ground is empowerment. Everyone must think this is strange. Isn't ''empowerment'' just to pick up an empowerment vase and pour it? And isn't it possible for one to empower oneself? Masters empower all of you with the empowerment vase, dharma instruments and the image of the deity. How is it that empowerment is ''two grounds?'' I'll tell you! Within the primordial void there is nothing. Dharma currents flowing back and forth in the ten directions are all empowerment. The center point is the original, primordial buddha. This original, primordial buddha is inseparably merged with the Great Void.
Therefore ''Two Grounds of Empowerment'' is the empowerment of the all-encompassing dharma flow from Adharma Buddha which flows in all directions everywhere. The empowerment is from this dharma flow. Furthermore, this all-encompassing dharm flow empowerment returns to the body of Adharma Buddha, flows out again from Adharma Buddha to empower one, and returns to empower Adharma Buddha.This dharma flow continuously repeats. Thus, it is called ''Two Grounds of Empowerment.''
There is no distinction between what flows in and what flows out. This is the ''Two Grounds of Empowerment!''
The empowerment of Adharma Buddha is comprehensive. All empowerments reside within his body. It is the dharma flow in all directions that goes out to empower everyone and it flows back to empower himself. Those of you who cultivate need only to cultivate one cultivation session and that one session will represent one empowerment. As long as the personal deity comes he will definitely empower you with the dharma flow. If you have faith, just close your eyes, visualize your personal deity (Grandmaster closes his eyes) ''I just received empowerment from the dharma flow'' and you will receive empowerment at that moment. Because when you are thinking of nothing, or you are thinking of only your personal deity, your personal deity is already present at this ceremony. He definitely will empower you and enter into you. When you think of him he will think of you, just as a mother thinks of her child and the child thinks of its mother. It's the exact same principle. When you recite his mantra he will definitely enter into your body and you will receive an empowerment. This ''cultivating one session and receiving one empowerment'' only exists in Vajrayana. The dharma flow into Vajrayana disciples is thus continuous and unending.
This tells you something about empowerment! Having the personal deity within you is empowerment. The personal deity entering into you from outside is empowerment. If you see ''yourself'' that ''yourself'' is what you should not see! You yourself are the personal deity! The personal deity is you! Therefore, when a personal deity enters into you, you are ''one'' not ''two.'' The ''two'' merge and transform into ''one.'' Do you understand this? Although it is your body, when the personal deity enters into your body, you are the personal deity. This is the ''Two Grounds of Empowerment.''
Second, ''Two Grounds of Buddha King.'' Adharma Buddha is the Ultimate Dharma Lord of All Dharmas. He is a true and authentic Dharma King. He has two grounds. The first is the universe. The universe is one oneself and one oneself is the universe. The present, the future, and the end of world are all within the universe. The primordial buddha and the last buddha are one and the same buddha. They are all Adharma Buddha. That is to say, the buddhas of the past and the buddhas of the future are all Adharma Buddha. The cosmos and Adharma Buddha are both the principal deity, the most honorable Buddha King.
Therefore the entire cosmos is Adharma Buddha and Adharma Buddha is the entire cosmos. Regardless of whether it is the primordial buddha, Adharma Buddha, or the last buddha of the end of the world, they are equally Adharma Buddha without any separation or distinction,This is the ''Two Grounds of Buddha King.''
Adharma Buddha, from beginning to end, is the absolute Buddha King. He is the absolute Buddha King of the past and the absolute Buddha King of the future without any distinctions. It's not the case that the primordial buddha is not the buddha of the future. They are actually one and the same. When you speak of the universe you are speaking of Adharma Buddha and when you speak of Adharma Buddha you are speaking of the universe. They are the same. This is what's most important, the one and only the ''Two Grounds of Buddha King.''
In addition, I want to explain the ''Two Grounds of Child Innocence.'' What is the ''Two Grounds of the Child Innocence?''
Grand Master exercises the ''Child Technique. '' Padmakumara is a child, and this child is a bodhisattva who is extraordinarily pure and innocent. He possesses complete brilliance and is stainless internally and externally in the ten directions. This is the ''Two Grounds of Child Innocence.''
Although Adharma Buddha is only one deity and the ten direction dharma realms have ten directions, it is altogether the ''oneness'' of Adharma Buddha. Let me remind you all that many people who originally had this child innocence and purity have been contaminated. People have been contaminated. We are originally Adharma Buddha. All-encompassing brilliance and stainlessness and the evolution in all directions all originate from Adharma Buddha. There are no distinctions. All are the same and complete.
When you empty yourself and merge with the cosmos, you will enter into the Great Void and you will become Adharma Buddha. At the same time, Adharma Buddha is still Adharma Buddha. In essence there is not the slightest difference between you and Adharma Buddha. This is what is called the ''Two Grounds of Child Innocence.''
In my cultivation, Grandmaster is becoming more and more ''childlike'' so I often say that since Shimu handles everything so well in the True Buddha School, she should be promoted to the position of ''No. 1 Wife.'' Shimu is very pure and innocent and Grand Master is also as pure and innocent as a child. I teach the dharma day in and day out without feeling weary and without even taking a vacation or a day off. Everyone can take a rest except for Grand Master. Every Saturday ''There is fire offering here on every Saturday at three o'clock, No holiday for me.''
Hence, Shimu has allowed me to be promoted to the position of ''No. 1 Husband.'' Grand Master is pure and innocent. Grand Master has a heart like that of a child. I call Shimu ''No. 1 Wife'' and she calls me ''Grand Master No. 1 Husband.'' Everything is ''equal equal.'' This is the ''Two Grounds of Child Innocence.''
Amitofo! I just married several couples today. I shouldn't have told this kind of joke. I will tell you all that the hell, the hungry ghost and animal realms are all emanations of Adharma Buddha.That is the ''Two Grounds of Child Innocence.''
Adharma Buddha will never ''fall back'' ''Two Grounds of Never Fall Back.'' You would never think of it. What is ''Two Grounds of Never Fall Back?'' Adharma Buddha exists since the beginning. Though you have never seen him he hasn't vanished. He himself is the primordial buddha and in the future he will still be the primordial buddha. He will be together with the Great Void forever and together with the universe forever. This deity is called ''Never Falling Back'' and ''Forever Changeless.''
Many things can ''fall back.'' Hell can be emptied and the hell realm overthrown. There may be no more animals and the animal realm will vanish. There may be no more hungry ghosts and the hungry ghost realm can vanish. There may be no more sentient beings and the human realm will vanish. There may be no more celestial realms and the 28 heavens will vanish. But the true and authentic ''Two Grounds of Never Falling Back'' signifies that Adharma Buddha is without any duality. His body is non-dual and his mind is also without any duality. His body and mind are merged as one. ''Two Grounds of Never Falling Back means without any increase and without any decrease.''
When a child says ''the ant didn't say anything'' that is just what makes small children so cute and lovable. An ant is an ant and a person is a person. Neither ''falls back.'' According to what the buddha said about ants being reborn as humans, there was an incidence where Sariputra was in samadhi and some ant spirits all got together and asked Sariputra ''When can we be transformed into humans?'' Sariputra said ''It's way too soon for you ants to think about becoming human. You better get used to being ants.'' The spiritual scope of an ant is miniscule. When can they become human? It's very, very, highly unlikely. If you are actually reborn as an ant, being reborn again as a human is going to be extremely difficult. Very difficult indeed. But Adharma Buddha ''never falls back.'' The buddha-nature itself doesn't ''fall back'' and Adharma Buddha's buddha-nature does not ''fall back.'' Therefore, it is called ''Two Grounds of Never Fall Back.'' Non-dual body is ''one body,'' and his mind is also non-dual. His mind and body are inseparably merged.
When we cultivate we should be the same way. body and mind should be inseparably merged. It is not right when one's body is cultivating but one's mind is not. When the mind has flown off somewhere else, body and mind are no longer ''merged.'' Adharma Buddha's body and mind are merged into one without increase or decrease. Do you think that this earth or the cosmos can increase? Actually there is neither increase nor decrease. This is part of ''Two Grounds of Never Falling Back.''
''Two Grounds of Righteous Mind'' What is ''righteous mind?'' If mind is not manifesting, ''mind'' is just like emptiness; however when the mind manifests, it will be like mind of tathagata who has achieved great perfection. This is the ''Two Grounds of Righteous Mind.''
When Adharma Buddha is ''unmanifested,'' it is equivalent to nothing, the empty void. Once Adharma Buddha manifests, he then is the Adharma Buddha of the Great Perfection. It does not matter whether he is manifest or non-manifest. His mind is always righteous. His manifestation is one ground. When non-manifest he is the universe, and this is also a ground. This is the ''Two Grounds of Righteous Mind.''
Today, I will explain ''Two Grounds of Righteous Mind'' as follows: ''This year will be nice. Bad luck is limited. There will be no lawsuits.'' These are all are good things. However, it's not such a good thing to connect these three sentences together. This is a mistake made in the human realm. In heaven everything would be fine. Therefore, what is it called? It is called ''Two Grounds of Righteous Mind.'' Non-manifestation is good and manifestation is also good. It's because of this that there is no such thing as so-called ''birth'' and ''death.''
What I am saying is that ''birth'' is manifestation whereas ''death'' is non-manifestation. Both are good and this is what is called ''Two Grounds of Righteous Mind.'' Practitioners should not look at death as a bad thing because death is still ''Two Grounds of Righteous Mind.'' In other words, death is transforming into emptiness whereas ''emerging'' is transformation into ''existence.'' Likewise, Adharma Buddha does exist, but when he is in the state of non-manifestation, he is ''empty.'' However, his mind is still righteous.
So, taking me as an example, my manifestation is a good thing, and my death will also be a good thing. Why? Because even though I do not manifest to your sight Grand Master will still be here! Manifestation is a good thing and non-manifestation is also a good thing. This is ''Two Grounds of Righteous Mind.''
Now do you understand? Although Grand Master currently manifests in a physical body with my body and mind unified as one sitting on the dharma throne, you can still see me in your dreams without my ''existence'' or my being in your country. Won't you still be able to see me appearing in your dreams even when one day I die? (audience: Yes!) Of course! It's like when I die Ms. Han Wuzhen will still be able to see me in her cultivation session! Am I right? This is what is called ''Two Grounds of Righteous Mind.''
Next is ''Two Grounds of Expedient Means (''fangbian'' in Chinese).'' It is difficult to explain the meaning of ''fangbian'' to someone who isn't Chinese. There was once this guy who phoned his friend but his friend had just gone into the bathroom. ''Excuse me, is XX there? '' ''Well, actually he's ''fangbian'' (in the restroom) ''. Please call back when he's ''fangbian (available).'' A foreigner would be confused. What in the world is going on here? ''Fangbian?'' What's that? Therefore questions followed.
The expedient means that we are talking about today is the ''primordial'' if it does not manifest. If expedient means manifest, then that would be myriad of millions and trillions of buddhas enabling all realms possessing sufficient expedient means. Whether ''manifest'' or ''not manifest'' either way is expedient means and this is ''Two Grounds of Expedient Means.'' When a phone call came in and someone answered, ''I am in the middle of fangbian (translator: meaning in the restroom) '' it actually means the person was not fangbian (translator: meaning ''not convenient''). When a phone call came in and someone answered, ''I happen to be fangbian (translator: meaning available). I can take your call) this is a different meaning of ''fangbian'' (translator: expedient means). Hence, this is called ''Two Grounds of Expedient Means.''
I remember one day when two beautiful ladies with soft and rosy complexions and dressed up all sexy came into my company to sell some yoghurt. Us guys, well, our eyes bugged out of our heads and we all wanted to buy a few bottles. The beautiful girls then said ''Would any of you like to drink yoghurt every day? We can deliver it to you.'' All us guys shouted out together ''Yes! Yes! I want it! I want it!'' The next day when the deliveries started we found out that the daily deliveries of yoghurt were going to be made by an affable old lady. It's already been three years.
Strangely, we're talking about ''fangbian,'' and that ''affable old lady'' is also a beautiful girl. All the ''California four small girls'' are beautiful girls. Would you all stand up. Back when you all first came to the U.S. to study, one is a ''Szechuan beauty,'' Chen Chuanfang is the ''Szechuan beauty,'' Sun Aizhen is a ''Jiangsu Shanghai beauty'' Jiang Guanrong is a ''Zhejiang beauty,'' and Wei Siyan is a Northwest Harbin beauty. They are four highly educated ''senior'' beauties. Back when they just arrived in the U.S. for study abroad, every young guy who saw them got dizzy enough to get seasick.
If you had seen them back then, you would also have gotten dizzy and seasick. So what is this called? ''Two Grounds of Expedient Means.'' These four beautiful Big Mamas are as beautiful as other beauties except that they are ''senior.'' Szechuan produces beauties, and so does Harbin, Jiangsu, and Zhejiang.
How are you! How is everyone! Thank you everyone! (Grandmaster speaks in Cantonese)
Good afternoon to everyone! I hope you are all well! (Grandmaster speaks in Mandarin)
(Grandmaster speaks in English)
How are you?
(Grandmaster speaks in Japanese)
How are you? (Grandmaster speaks in Thai)
Thank you! (Grandmaster speaks in Korean)
Thank you! (Grandmaster speaks in Spanish)
There is more. I just learned to say ''How are you'' in German.
How are you! (Grandmaster speaks in German)
Thank you! (Grandmaster speaks in French)
How are you! (Grandmaster speaks in French)
Good afternoon! (Grandmaster speaks in Indonesia)
All these are the ''Two Grounds of Expedient Means!''
There is also ''Two Grounds of Wisdom.'' Adharma Buddha's ''Two Grounds of Wisdom'' means he not only knows universality but also particularity. This is the ''Two Grounds of Wisdom.'' He has all-encompassing supernatural power and is omniscient. Whether it is righteous knowledge or unrighteous knowledge, he knows all. Adharma Buddha has all-encompassing wisdom. This is the wisdom of Adharma Buddha. Knowing both universality and particularity is knowing righteousness and unrighteousness, meaning knowing it all. This is the ''Two Grounds of Wisdom,'' supernatural power in all the ten directions.
Tell you another joke. A Psychiatrist was patrolling patient's rooms. One female psychiatric patient who had been in the hospital for a month was yelling, ''I am going to kill my boyfriend!'' Three months later the female patient was still yelling ''I am going to kill my boyfriend.'' when the Psychiatrist was patrolling the patient's rooms. Six months later the female patient was still yelling ''I am going to kill my boyfriend.'' when the Psychiatrist was patrolling the patient's rooms. A year later the female patient changed her words to ''I am not going to kill my boyfriend. I want to marry him'' when the Psychiatrist was patrolling the patient's rooms. Once the Psychiatrist heard this he noted in the patient's record, ''This patient is still attempting to kill her boyfriend but in a different way!'' This is ''Two Grounds of Wisdom.'' Do you know? This Psychiatrist understands not only the thinking of normal people but also the thinking of mentally ill patients. This is called the ''Two Grounds of righteousness and unrighteousness,'' which is also the ''Two Grounds of Wisdom.''
Some people are normal and some are abnormal, but psychiatrists need to understand both types. It's the same thing in studying buddhism. We need to know the buddha but we must also know the devil. The buddha and the devil share the same identity. Righteous and unrighteous knowledge are both wisdom. You need to recognize the ''devil'' so you can attain buddhahood. Once you recognize the buddha you can also discern the existence of the devil. If you recognize the devil and transform the devil into the buddha, then all will become buddhas. Buddha and devil share the same identity. Righteous and unrighteous knowledge are the ''Two Grounds of Righteousness and Unrighteousness.'' This is also the ''Two Grounds of Wisdom.''
Moreover, there is ''Two Grounds of Secret.'' Whether the ground is manifest or secret, there is no one in the world who knows about ''Two Grounds of Secret.'' However, I can tell you all that Adharma Buddha is truly the ''Two Grounds of Secret.'' A lot of people in the world still don't know this. At present only Grand Master knows about and all of you listening to the dharma talk now know about this.
Together, all these ''grounds'' are enlightenment, awakening, and attainment. Altogether there are 16 grounds. I just discussed the 16th ground.
There was a couple fighting. The husband was so angry that he slammed the door and left home. The wife asked him from the window when he would be home. The husband said, ''If I do come back I will be the grandson.'' He stepped away firmly. Two hours later, he was knocking and yelling, ''Grandma, I am back.'' This is the secret. One who knows the secret would yell ''grandma.'' This is the knowledge of both universality and particularity.
Sometimes you will speak in a tone of voice that is very harsh. ''After this I am absolutely never going to come back.'' But after you leave you have nowhere to go. As a result, returning home becomes the only choice which leaves you to have to admit that you are the grandson, right?
There was someone who always liked tigers ever since he was little. After he grew up, at home with an apron on he was washing dishes and cleaning floor. He was also ironing clothes. One guy asked, ''Where is your pet now?'' ''I still like pets.'' he replied. ''However, my pet has now become a tigress. Oh! My God! He is so pitiful!''
Grand Master now also washes the pots and pans, cooks rice, and make dishes but has not yet learned how to iron clothes. Shimu is still Shimu, not a tigress. Right now I am able to cook and wash the dishes but I still can't iron clothes. In the future Shimu will hand me a note saying ''wash the dishes, cook the rice, and iron the clothes.'' I will ask ''Which one do I choose?'' ''No, I am telling you to first wash the pots and pans, cook rice and dishes, then clean the floor before ironing clothes. This is the order of your daily life.''
Amitofo! In the future I will definitely be able to do it. Because this is ''Two Grounds of Secret.'' I'll tell you another joke. An alcoholic was sitting in a taxicab. The taxi driver asked him ''Where are you going, sir?'' ''To the airport'' the alcoholic replied. Surprised, the taxi driver answered ''This is the airport!'' The alcoholic paid up his bill, burped, patted the taxi driver on the shoulder and said ''Thanks, but listen. Next time don't drive so fast!''
Think this over; this is ''Two Grounds of Secret.''
Om mani peme hum
An empowerment must be received from Living Buddha Lian-sheng or an authorized True Buddha School master before engaging in this particular sadhana.
Translated by TBTTs (Only those sections of the article which are relevant to Adharma Buddha)
Translator: Henry Wolf
Translation Accuracy Editor: DJ Chang