August 15, 2026 Highlights of Ksitigarbha Bodhisattva Principal Deity Group Practice
By TBSN
Dharma Teaching by HH Living Buddha Liansheng
This Wednesday, His Holiness went to the Dragon King Pavilion at Ling Shen Ching Tze Temple in Seattle and lit incense to pray for rain in the regions of Washington State and Canada, so that the forest fires could be brought under control. On Friday morning, Vancouver received rainfall, indicating that the Dragon King had responded to the prayer.
Q&A
Question from Lotus Disheng (Taiwan)
Most Venerable Buddha Guru, Amitabha Buddha. I would like to ask about Mahamayuri Mantra. I seem to recall that Guru once transmitted the version, “Om, di-ka, la-la, so-ha,” in a video (I believe this is how it is pronounced). Is this version equivalent in function to the commonly used Mahamayuri Mantra and the name of the deity, or does it have a special purpose? I respectfully ask Buddha Guru to compassionately enlighten me. (September 5, 2009 Amitabha Buddha Deliverance Grand Ceremony organized by Ling Shen Ching Tze Temple in Seattle, USA.)
Reference:
Mahamayuri Heart Mantra
The Mahamayuri Heart Mantra transmitted by True Buddha School has two versions. Practitioners may choose either one to recite:
His Holiness’ answer
“Om, mo-yu-li, gei-la-di, so-ha” and “Om, di-ka, la-la, so-ha” have the same meaning, and either one may be recited. Generally speaking, mantras are not discussed or translated. The longest mantra is the Shurangama Mantra. Why is it not translated? Because these are all secrets.
Practitioners who are familiar with the Mahamayuri are not afraid of being subjected to witchcraft or poisoned, because the Mahamayuri’s peacock is unafraid of poisonous substances and can protect practitioners. When it consumes poison, its feathers actually become even more brilliant.
His Holiness’ Commentary on the Surangama Sutra, Volume Five
By this point in the sutra, Shakyamuni Buddha had already explained the wondrously luminous true mind to Ananda in considerable detail. When practitioners realize the emptiness of self and the emptiness of dharma, they can attain enlightenment and see the wondrously luminous true mind. This is the attainment of the bodhisattva fruition. Such a bodhisattva is an Eighth-Stage Bodhisattva who does not regress. All of this is attained through entering samadhi.
The Heart Sutra speaks precisely of these principles. They are the truths realized by Buddhas and bodhisattvas when they enter profound meditation. In that state, all eighteen realms are nonexistent, and only “Bodhisattva” remains. Therefore, one should not merely be able to recite the Heart Sutra; one must also understand its meaning. By delving deeply into it, one will see the wondrously luminous true mind.
After Venerable Ananda and those who had listened to the Dharma received Shakyamuni Buddha’s teachings, they felt completely fulfilled. It was as though they had awakened, with no remaining doubts. At that point, the assembly prostrated themselves before Shakyamuni Buddha and said, “Today, everything has become very clear to us. Our bodies and minds feel liberated, and there are no longer any points of doubt. Although we understand the principles, we have not yet put them into practice.”
His Holiness said that cultivation requires daily practice and refinement. It is like playing the piano: one must practice every day. Once one stops practicing, one naturally becomes less familiar with it and gradually forgets, until one can no longer produce beautiful music.
Venerable Ananda continued to say to Shakyamuni Buddha: “Like me, we have continually reincarnated in the Saha World. To be able to leave home and become monastics together with you in this lifetime is like an orphan who has no mother finally finding his mother and receiving the nourishment of the Dharma. Although we have heard the Buddha’s teachings, we still hope that Shakyamuni Buddha will further instruct us on how to cultivate and practice these teachings.”
Venerable Ananda and the entire assembly then prostrated themselves before Shakyamuni Buddha, with all five limbs touching the ground.
His Holiness said that the essence of this section of the Surangama Sutra concerning the eighteen realms can be summed up in one sentence:
All eighteen realms are empty. When all is emptied, one will see the Buddha-nature.
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