At 3:00 p.m. in Sunday afternoon of January 3rd, 2010, Grand Master personally ministered a homa ceremonial dharma assembly dedicated to Maha Mayuri Vidyarajni Deity (The Luminous King of Peacock) along with empowerment of the same, at Rainbow Temple. On transference of merits incurred from the ceremony, Grand Master earnestly supplicated to Namo Maha Mayuri Vidyarajni for blessing with immaculate radiances upon all registered participants, for bardo deliverance of spirits of the Netherworld to the Pure Land of Buddha, for eradication of suffering due to illness, for enhancement of blessings and wisdom, for perfect venerated affection, for expelling all the animus enemies, and may all wishes be granted.

Following the homa ceremony was a Dharma exposition by Grand Master, which was commenced by conveying thanks to the principal deity of the homa ceremony-Maha Mayuri Vidyarajni or the Buddha-mother presiding over the Luminous King of Peacock for Her sacred presence and blessings. Grand Master beseeched that all the registered and non-registered participants who were physically present or otherwise, or watching on-line via the internet shall all likewise receive blessings and have all their wishes fulfilled.

Grand Master then continued on with His Dharma discourse on the works of Shri Hevajra Master, ``Bliss in the Great Emptiness``-Chapter 9: (7) evoking the Four Immeasurable Frames of Mind of one`s own volition (發四無量心), namely, kindness, compassion, joy and impartiality (慈悲喜捨). Every tantric dharma practitioner ought to call forth the Four Immeasurable Frames of Mind; the so-called ``kindness`` signifies bestowing of joy or happiness on sentient beings; ``compassion`` signifies eradicating sentient beings of suffering; ``joy`` signifies rejoice in doing compassionate and merciful deeds for sentient beings; and, ``impartiality`` signifies forsaking your body, time, money, or life on behalf of sentient beings. These are the significances of the Four Immeasurable Frames of Mind. A tantric-dharma practitioner ought to always let oneself be outweighed by the welfare and interests of other sentient beings; self should therefore always be trivialized. Those who live by the Vows of Boddhisattva Precepts with ordination in monkhood and those who live by the Vows of Laity Boddhisattva Precepts are all required to evoke the Four Immeasurable Frames of Mind in their discipline.

In Buddhism, one needs to practice only ten good deeds in order to transcend to the higher dimensions. First of all, the tantric-dharma practitioner has to observe the code of precepts (守戒律); one has to follow the tantric sadhanas or procedures as prescribed (如法修行) and practice the Six Paramitas or Perfections: charity, morality, tolerance, effort, contemplation and wisdom (六度波羅蜜). Practice moral rectitude is the fundamental path to accumulate good spiritual merits; in order to accumulate positive karmic merits one has to eradicate negative karmic demerits. Grand Master had once said, ``Despite how insulting and slanderous others were towards Him, or even robbed the temple of money pertinent to the Triple Dharma Jewels, Grand Master always refrained Himself from pressing a charge against the perpetrator(s).`` Grand Master further elaborated, ``The person being sued in the court of law could consequently suffer mental anguish and agony and is deemed very painful; such an action is an infliction of pain and suffering on a sentient being per se. How could a tantric-dharma practitioner ever dare to defy his or her moral conscience in pressing a charge against another person?`` Therefore, Grand Master advised everybody as being a tantric-dharma practitioner, not to file a lawsuit against anybody; one ought to practice the Paramita or Perfection of Tolerance to withstand humiliation and insult. Grand Master has never set foot in a courtroom of litigation. Be it the plaintiff or defendant in a lawsuit, all shall suffer agony and anguish as a result.

A tantric-dharma practitioner who has taken refuge empowerment before has to observe the code of Five Precepts and to call forth the Four Immeasurable Frames of Mind; these are the fundamentals of Mahayana Buddhism. Likewise, the practitioner in Hinayana Buddhism (a.k.a. the Lesser Vehicle Buddhism) also needs to observe certain code of precepts in an effort to transcend the confine of life and death. The Hinayana Buddhists are relatively more diligent in pursuit of reaching the fruition of Arhat state as to attain supreme Nirvana. Mahayana Buddhism, which also encompasses Tantrayana Buddhism, consists in evoking the Four Immeasurable Frames of Mind. The main distinction between Mahayana and Hinayana Buddhism lies in the capacity of mind. Every time we practice tantric-dharma, we have to call forth the Four Immeasurable Frames of Mind; once you made the evocation of the Four Immeasurable Frames of Mind you would have to live up to the pertinent pledges in the evocation. As long as a practitioner takes refuge in True Buddha School, obligation to evoke the Four Immeasurable Frames of Mind is entailed. The great capacity of the frames of mind you evoked will accord you with the fruition of Boddhisattva state, and progressively furthering the capacity of the frames of mind to an immeasurable degree will ultimately accord you with Buddhahood. Evocation of the Four Immeasurable Frames of Mind is thus indispensably important for the practitioner pursuing to attain Boddhisattva state and Buddhahood. Evocation of the Four Immeasurable Frames of Mind is tantamount to the essence of Mahayana Buddhism; True Buddha School is the Tantrayana sect of Mahayana Buddhism, which entails evocation of the Four Immeasurable Frames of Mind: kindness, compassion, joy and impartiality (慈悲喜捨).

Evocation of the Four Immeasurable Frames of Mind is seemingly unimportant on the surface, but on the contrary, it`s quite important. The distinction between Hinayana Buddhism and Mahayana Buddhism is that the latter is benevolent to the interests and welfare of others while forsaking oneself; the latter is intended for sacrificing oneself and withstand humiliation and insult from others, is thus defined as the Way of Boddhisattvas. Therefore, one must learn to evoke the Four Immeasurable Frames of Mind as he or she embarks on the practice of Buddhism. One ought not to be selfish, for selfishness is that of a lesser vehicle. Selfishness can spawn violation of other people`s rights and can ruin the integrity of a religious sect. Selfishness is born of egoism, and how can one achieve any degree of spiritual attainment with egoism? Evocation of the Four Immeasurable Frames of Mind is hence deemed highly important.

At last, after the homa ceremonial dharma assembly ended, fellow devotees entertained Grand Master with prepared performances of their own as a way to convey gratitude for His compassionate and indiscriminate efforts to redeem and save all sentient beings and His transmission of the uncommon tantric-dharma, as well as His magnanimous and unlimited grace.

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