30 Aug 2025 Golden Mother Get Rich Immediately Ceremony Report

Rain and sunshine symbolise auspiciousness, and the Buddha’s light of wealth and prosperity will last forever.

On August 30, 2025, Yen Ming Temple in Melbourne, Australia, invited Master Lian Ming Vajra of Bai Yun Leizang Temple in Canada to preside over the “Golden Mother Get Rich Immediately Dharma to help in removing bad luck, gain benefits, blessings, love, and bardo deliverance.”

The night before the Dharma Assembly, a torrential downpour fully demonstrated the majestic power of Golden Mother and the wondrous interplay between heaven and earth. The following morning, a gentle drizzle continued. The rain nourished every plant and tree in the temple, refreshing the air. The many devotees who arrived early were not deterred by the rain, but instead felt joy in the Dharma. Rain is considered a symbol of purification and nourishment, and water represents wealth. This auspicious downpour set the tone for today’s Dharma Assembly, which celebrates the prosperity of wealth.

At 2:00 PM, the Dharma Assembly began promptly with the solemn chanting of mantras. As the blazing Homa flames burned, the clouds and mist gradually parted, and golden rays of sunlight pierced through the clouds, illuminating the eaves of the Temple’s halls. This was a compassionate manifestation of the blessing light of the main deity of the Dharma Assembly, the Golden Mother. It signified that while pursuing material wealth, one’s inner wisdom and peace would also grow, allowing all desires to be fulfilled.

After the Dharma Assembly, Master Lian Ming gave a Dharma teaching on the three themes.

First, Introduction to Practice Instruments

1. Knowledge and Use of Mala Beads

Master Lian Ming first introduced the basics of the 108 mala beads (see the image below) and how to use it correctly. The Master explained that in traditional Buddhism, only monks and nuns wear mala beads. There are certain rules for wearing mala beads: When wearing mala beads, if the head bead is placed at the back, it denotes the wearer is the abbot of the temple; if the head bead is placed on the right shoulder, it tells the wearer is the superintendent of the temple; and if the head bead is placed on the left shoulder, it represents the wearer is a temporary resident of the temple. Generally, mala beads are wound twice and held in the hand, or three times and placed on a table.

When chanting with mala beads, one should use the right thumb to push down each bead, not push forward. When one reaches the head bead, one should not continue past the head bead, instead move backwards.

The counting beads usually consists of 10 or 6 beads. The 10 beads represent bodhisattva(s) of the tenth bhumi, or the ten paramitas. The 6 beads represent the six paramitas. After chanting a string, one bead is counted as a count representing 108 times mantra chanted.

Do not use the restroom with your mala beads. Mala beads are a practitioner’s ritual implement and should not be given to others. Do not borrow someone else’s mala beads.

2. Knowledge and Use of the Vajra Bell and Pestle

There are three main instruments for practice: mala beads, vajra bell, and vajra pestle.

The vajra bell and pestle come in one, three, five, seven, or nine prongs. The number of prongs in the pestle requires a bell of the corresponding prong. The nine-pronged vajra bell and pestle are used to break the hells. A five-pronged vajra bell and pestle are generally used.

Shaking the vajra bell and pestle represents transforming the five poisons of greed, anger, ignorance, arrogance, and doubt into the five wisdoms of the Buddha. When using the vajra pestle to create circles, visualise drawing one circle representing one fire ring, then drawing another circle representing two fire rings. Finally, as the “Wen ~” is released, visualise a beam of fire flying through the two fire rings, breaking through the darkness and transforming it into light, representing the transformation of delusion into wisdom.

The human head atop the vajra bell represents the “Nairatmya”. Nairatmya on the vajra bell always faces the door, and the pestle is always in front of the practitioner. For example, if the person using the bell and pestle faces the door with their back to the altar, the vajra pestle is placed behind the bell. If the practitioner faces the altar, the vajra pestle is placed in front of the bell.

Second, Purification and Boundary Protection

The master moved on to the next topic: methods for purification and boundary protection.

1. Purification with the Great Compassion Mantra

Master Lian Ming said, the most commonly used method for purification and boundary protection is “purification with the Great Compassion Mantra.”

Sprinkling water with the Great Compassion Mantra can be performed once a month. When performing the ritual, hold the Great Compassion Mantra water in your left hand with the Three Mountain Mudra （only thumb, pointing finger and little finger holding the water cup). It is best to use a mixture of yin and yang water, half hot and half cold. Then, go to the altar and report to Grand Master, Buddha, and Bodhisattva. Place the water at your forehead level and pray for Avalokitesvara Bodhisattva to radiate light and bless it. Then, chant “Om Ah Hum” three times to purify the water. With your right ring finger, draw a Sanskrit character  (see image) on the water. Then, draw a circle around the character. Visualise the character transforming into Avalokitesvara Bodhisattva and entering the cup of water. Please note that the cup must be clean, not a regular drinking cup.

To purify, dip your right ring finger in the water and flick it forward. Chant the Avalokitesvara Bodhisattva mantra “Om Mani Padme Hum” with each flick. Simultaneously, visualise the direction of the water turning white and pure. Sprinkle the altar first, then the rest of the house, and finally, toward the back door or window.

2. Avalokiteshvara Body Shrine Disaster-Averting Sadhana

The “Avalokiteshvara Body Shrine Disaster-Averting Sadhana” requires practicing for seven consecutive days or times, after completing 7 times, only need to perform a single time on the first and fifteenth day of each lunar month. This method is very special and can dispel many spiritual obstacles, demonic obstacles, and obstacles.

The master continued, explaining that in addition to the above methods, you can also establish a life-essence burial ritual at Rainbow Temple to help dispel evil. Or, you can create a four-fold protection barrier.

If you’re not very compatible with your local Earth Deity, you can make more offerings to him, and gradually you will become more compatible.

Third, How to Make Money

The final topic of the teaching echoes today’s “Get Rich Immediately” Dharma Assembly. The master explained that the true nature of money is not a piece of paper, but rather love: for example, parents love their children and give them money; trust: for example, customers pay trusted merchants to buy products; and gratitude: for example, children express gratitude to their parents and give them money. If we understand this principle, we will know how to give. If we want to be rich, we must give love, trust, and gratitude. If we give these three things, we will receive money in return.

If we want to gain money, we must first understand giving. Planting the right cause will reap the right result. This is karma. The Wealth Dharma is about using our greed to overcome greed.

The Master’s 50-minute-long teaching was rich in content and incredibly encouraging. The entire Dharma Assembly concluded successfully in a peaceful, warm atmosphere imbued with the profound blessings of Grand Master and Golden Mother. Experiencing the “rain of wealth” and the “light of Buddha” within a single day was a truly rare experience. Everyone realised that “immediate wealth” is not merely about material abundance, but also about a state of inner abundance and awakened wisdom.