On the afternoon of December 6, year 2009 at 3:00 p.m. Grand Master ministered a unique homa ceremonial assembly dedicated to Namo Maha Mayuri Vidyarajni (the Luminous King of Peacock) along with the empowerment thereof. On the final transference of merits, Grand Master implored Namo Maha Mayuri Vidyarajni to radiate luminous light on all registered attendees urging that they be healthy, their wishes be granted, be steadfast in their spiritual endeavors, disembodied spirits of concern be liberated to the Pure Land of Buddhas, all disasters and misfortunes be eradicated, meritorious privileges and wisdom be enhanced, venerated affection be complete and perfect and all requests be completely fulfilled.
After the homa ceremony, Grand Master pointed out that the homa ceremony is powerful Dharma-wise. The origin of the Luminous King of Peacock is sacredly unique; She is the Universal Emanation Body of Tathagata Buddha; the Transformation Body of Amitabha Buddha; and the Blissful Body of Sakyamuni Buddha. Since the Luminous King of Peacock originated directly from Tathagata Buddha, the ornament worn by Tathagata Buddha is also a peacock. In the Blissful Pure Land of Buddhas, Amitabha Buddha had also once transformed into a peacock. Maha Mayuri Vidyarajni Sutra was originally transcribed from spoken words of Sakyamuni Buddha, who in an effort to save the life of a Buddhist monk bitten by a snake, recited the Maha Mayuri Vidyarajni Sutra and mantra at length and saved the life of the Buddhist monk in the end. Furthermore, the Buddha had once reincarnated as a peacock, thererfore, the relationship between the Luminous King of Peacock and the threefold Buddhas is very strong. In other words, the Luminous King of Peacock is the emanation body of the threefold Buddhas. In today`s homa ceremony, the Buddharajni of Maha Mayuri Vidyarajni has descended upon the venue to receive the offerings and bestow empowerment.
Next, Grand Master continued on with his discourse on the teachings by Sri Hevajra, ``Bliss in Emptiness.`` The sadhana or procedure in cultivating the Hevajra Principal Deity yoga is as follows: (1) recite ``cleansing mantras`` on entering the Hevajra mandala shrine, (2) recite invocation mantra to invoke the Lineage Root Guru, Hevajra Deity and the complementary deities (on the mandala shrine), (3) do full prostrations, (4) do the Great Mandala Offering mantra and mudra. As for the full prostrations, the practitioner can do the Tibetan style of full prostration or the Chinese style of prostrating oneself with five anatomical parts touching the ground, i.e, the forehead, two hands and two knees, or do the three-kneeling and nine-kowtow submissiveness. When Grand Master practices at the main, the secondary and the inner mandala shrine of His private residence, He would recite (mantra) while walking, circumambulate Buddha(s) while prostrating Himself. Uniquely, Grand Master would use push-ups instead of regular prostrations with the following significances: (1) homage to Buddhas, Boddhisattvas and Dharma Guardians, (2) as a offering, (3) courtesy, and (4) as a physical exercise.
Grand Master would pay homage to His own teacher with full prostrations which purportedly is submissiveness. Grand Master also recites the ``twenty realms`` mantra which is used when lying down face-up and sitting up. This mantra shall make offerings to the ``twenty realms`` and has only one syllable to it: ``Hum,`` and should be practiced daily.
As for making offerings: likewise, whenever we visit someone else`s home as a guest, visit a sick patient or visit one`s teacher, as a disciple, it`s always a courtesy to bring along some gift to the visited person as to show sincerity. Thus, offerings must be prepared beforehand when invoking a Buddha, Boddhisattva or Dharma Guardian. For instance, there is an old addage in Taoism saying: ``Fragrant flower welcomes, fragrant flower invites.`` When Tibetan King Trisong Deutsen invited Master Padmaksambhava to his palace in Tibet, he offered the most precious jewelry and his most beloved mistress, Yeshe Tsogyel, to Master Padmaksambhava through his administrative power, but Master Padmaksambhava still would not teach him the secret Tantric method of emancipating himself from life and death. Master Padmaksambhava replied: ``These are not enough, I would also need to see you rid yourself of arrogance and you must submit yourself completely to Master Padmaksambhava with your body, speech and intents.`` After King Trisong Deutsen agreed to his request, Master Padmaksambhava then accepted him as a disciple and taught him the Tantric Dharma. Based on the story, we can see that Tantric Dharmas are invaluably precious and are difficult to encounter in hundreds of millions of eons.
There outer offerings and inner offerings. The outer offerings are articles such as flower, perfume, lamp, tea, fruit, and all the worldly treasures known; the inner offerings are the body, speech and intents: these are the genuine offerings. Moreover, there is also the Tantric offering: the offering of the Buddha Nature within oneself. These three types of offering must be presented to Hevajra Deity, as well as the Principal Deity; they must be presented wholeheartedly in order to be blessed and attain fruition. Grand Master made reference to an instance in which he passed by a Mazu Shrine in Northern Seaport city of Taiwan in early days, Grand Master went in and bowed to pay homage. Having done that, when he was ready to walk out of the shrine, a twister was suddenly stirred up beyond the threshold of the shrine. He then saw Dharma Guardians in the twister and asked them what they do they want? The Dharma Guardians replied that why he did not bring any offering? Grand Master then quickly grabbed some clay near him and molded it into a ``pancake;`` Grand Master visualized it being multiplied into countless pieces of ``pancake`` in the space and chanted along the Mandala Offering Mantra, then the twister finally dissipated.
When we invoke Buddhas, Boddhisattvas and Dharma Guardians to come down, Great Mandala Offering must be given; even a cup of water shall suffice under the most dire condition; full prostrations are also a must. All these boil down to one thing by all intents and purposes: that is, to prepare yourself to interfuse with the deity. When all the due preparation is set and done, the deity shall enter your body to interfuse with Him.
At last, after the Dharma assembly ended, fellow devotees entertained Grand Master with prepared performances as a way to express gratitude for His compassionate and indiscriminate efforts to redeem and save all sentient beings and for His transmission of uncommon Tantric Dharmas, as well as for His magnanimous and unlimited grace.