Introduction: Excerpt from the collected writings of Living Buddha Lian-sheng Lu Sheng-yen

(1) The Meaning of Homa Fire

Homa fire represents “mental power.” The thoughts of a person are very similar to the shape of fire. This is a great secret.

Homa fire represents light, able to dispel all darkness and ignorance.

Homa fire represents purity, burning away all troubles and obstacles.

Homa fire represents wisdom, as wisdom is a symbol of fire.

Homa fire symbolizes worshiping heaven, which is a very auspicious offering, increasing blessings.

Homa fire represents nirvana.

The merits of Homa fire are vast. Practicing Homa Dharma can bring brightness, purity, eliminate ignorance and obstacles, eliminate karmic hindrances and troubles, increase blessings, and enhance wisdom. It will also naturally increase the “mental power” and Dharma power of the practitioner.

(2) The Uses and Main Deities of Homa

Homa Dharma is a method for entering the worldly realm. The four major accomplishments of “eliminating, increasing, and eliminating the negative” can all be practiced through Homa.

Eliminate disasters: To remove various disasters, official misfortune, disputes, quarrels, sickness, heavy karma, and obstacles, etc.

Increase: To seek blessings, wealth, business success, new houses, cars, salary raises, promotions, longevity, good positions, etc.

Respect and love: To complete all interpersonal relationships, enhance good connections, so that everyone respects and cherishes oneself; to pursue marriage, harmonize couples, and have a happy family; to gain harmony with superiors and achieve career advancement.

Subjugation: To subdue others, calm negative thoughts and intentions, leading them toward good, belief in Buddhism, with compassion as the foundation.

Protection: To request the protection of all deities for practitioners; it is essential to practice Homa.

Remove evil influences: If there are ghostly illnesses or malicious spirits disturbing the practitioner, one should request the deities to descend and remove the evil influences by practicing Homa.

Remove illness: Illness signifies weakness in one’s resistance, when sickness comes, it shows insufficient blessings and protection. Homa must be performed to restore strength.

Request protection for the Dharma assembly: Before and after the Dharma assembly, practitioners should seek blessings from the deities, calling upon them to assist by performing Homa.

Request transmission blessings: To receive the corresponding Dharma blessings, practitioners should request the transmission of blessings to succeed in their practice. Homa is essential for this.

Peace for one’s land: The greatest Homa can quell the disasters of an area, such as wars between countries or regional natural or man-made disasters.

Increase spiritual power: Practicing Homa increases blessings, wisdom, and virtue. The increase in wisdom and merit is equivalent to enhancing spiritual power, eliminating ignorance, and attaining purity and light.

Celebrations of deity birthdays, blessings, supervisions, temple construction, prayers for good weather, and more, can all be performed through Homa.

The Meaning of Giving

Excerpt from the collected works of Living Buddha Lian Sheng Lu Sheng Yan

Many people tell me that they have no money, so how can they perform the act of giving?

I reply, there are many ways to give, not just through wealth, but also through the Dharma and fearlessness. We use our mouths to encourage others to do good, use our bodies to perform daily acts of kindness, as the saying goes, “if you have money, give money; if you have strength, give strength.” We can also use our hearts to do good—this is a thought of goodness. When a good thought arises, misfortune turns to fortune, and as long as the thought of goodness arises, it is already an act of giving.

“Giving” is to give what we have to others:

The first type is wealth-giving, which is to save lives and help people in poverty or sickness with material wealth.

The second type is Dharma-giving, which is to save people’s wisdom and life by encouraging others to practice good and abandon evil using the correct Dharma.

The third type is fearlessness-giving, which is to remove others’ fears without considering our own safety.

“Giving” is meant to eliminate greed and attachment. Living Buddha Lian Sheng believes that “without seeking” is the true method of great offerings, because to eliminate greed and attachment, one must be “without seeking.”

Living Buddha Lian Sheng Lu Sheng Yan Collected Works #=164 “Daily Words” – The Giver

Giving and offering, when directed upwards, contains the meaning of closeness, service, and respect. When directed downwards, it contains the meaning of compassion, pity, and care.

I see there are some foolish people in this world, who know only to desperately hoard wealth, greedily wanting more, but they do not realize that disaster is near, and when impermanence arrives, they cannot take anything with them, only their karma. Therefore, widespread giving, helping the needy, and offering to the Three Jewels is a merit that has boundless rewards.

Wealth cannot lead to liberation, nor can it buy health, and sometimes it even brings trouble. Giving is a joyful act. Whether it is “wealth-giving” or “Dharma-giving,” it cultivates a true compassionate heart. While you have the ability, do not forget to care for everyone around you, and extend that care to all beings.

I encourage myself: “I do not wish to own, I only wish to give!”

Living Buddha Lian Sheng Lu Sheng Yan Collected Works #089 “True Buddha Dream within a Dream” – The Palace in the Heart of Heaven

I (Living Buddha Lian Sheng) explain it this way: We, True Buddha practitioners, must understand the principle of giving. We must often help the poor and relieve suffering, be compassionate, and have joy and generosity. The merit of these actions is not done for any return. In this way, your celestial heart naturally emits the red light of merit. With the red light of merit, you will eventually be reborn in the heavenly palace and receive the blessings of the heavenly realm. This is “Heavenly Buddhism.”

Giving is not only about donating wealth to relieve poverty. There is also “Dharma-giving,” which is teaching the Dharma to help others. Furthermore, there is “fearlessness-giving,” which is rescuing others from their dangers. Additionally, giving to the sick, the hungry, temples, holy monks, and offering clothes, etc., are all forms of giving.

Giving Verse: “What can be given, what is given, and what is the object of giving, all are unattached in the three realms. Now, I abide in the highest heart, offering to all the Buddhas of the ten directions.”

Offering and Worship of the Spirit of Water Child

Introduction: Excerpt from the 131st volume of the collected works of Living Buddha Lian Sheng Lu Sheng Yan – “The Strange Tales of Deliverance”

I (Living Buddha Lian Sheng Lu Sheng Yan) personally feel very happy to be able to rescue the spirits of all infants and deliver the spirit of water children. By doing so, demons do not arise, and ghostly phenomena diminish, which is a form of spiritual prayer.

I wrote two verses:

Prayer: May the spirit of the water child (infant spirit) be settled, grow in blessings and wisdom, be protected with peace, and achieve Buddhahood.

Pacify the Tai Sui

Pacifying the Tai Sui: People whose zodiac sign clashes with the Tai Sui of the year may experience obstacles in their career and health issues. According to tradition, they can sign up for the “Tai Sui Pacification” ritual to pray for disaster removal, good fortune, and longevity. Zodiac signs that should perform the “Tai Sui Pacification” ritual in the current year:

Zodiac Signs That Should Perform “Tai Sui Pacification” Ritual in the Current Year

Bright Lamp Offering Registration

Light a lamp to offer to the Buddha, praying for a bright future, smooth fortune, abundant wealth, and peace and good luck!

Longevity Position (Medicine Buddha Lamp)

Offer the Longevity Position to pray for the elimination of disasters, extended life, good health, the removal of illnesses, auspiciousness, and peace and happiness.

The Importance of Taking Refuge and Receiving Empowerment

Excerpt from the collected works of Living Buddha Lian Sheng

Some people think that as long as they keep good thoughts, believe in Buddha, chant Buddha’s name, and prostrate to Buddha, it doesn’t matter if they don’t take refuge. However, they don’t understand that this is only the external practice of Buddhism; to truly enter the Buddhist path, one must practice “inner cultivation.” This inner cultivation is a long-term training that requires the guidance of a true Vajra Master. After taking refuge, you will be able to receive the “Heart Dharma” teachings from the Vajra Master for inner cultivation.

In Buddhism, Vajrayana empowerment has great merit. This empowerment immediately elevates ordinary people to become children of the Buddha. It also signifies that the Buddhas, out of great compassion, have given their mark and sealed the heart, providing the opportunity to receive the Dharma and progress from the initial intention to the Acharya stage. This marks the formal entry into the path and the attainment of the “Substitute Buddha” through self-cultivation.

Vajrayana practices emphasize “transmission” and the “blessing power” of the Guru’s transmission. Without this transmission power, practicing the Vajrayana will not yield results. To practice the “True Buddha Vajrayana” in the True Buddha School, one must first take refuge and receive empowerment. Only then can one be considered to have formally entered the path.

Why is Living Buddha Lian Sheng the object of refuge?

He is a saint who has completely freed himself from fear and troubles.

He possesses great supernatural power to relieve the suffering of others.

He has compassion for all beings and a great vow to liberate them.

He is a saint who has attained both intellectual and experiential enlightenment. In the vast domain of Buddhist teachings, he can guide you on the most skillful and direct path.

To take refuge, disciples must face the direction of the rising sun at 7 AM on the 1st or 15th day of the lunar calendar, join their palms, and respectfully recite the Four Refuge Mantras: “Namo Guru Bei. Namo Buddha Ye. Namo Dharma Ye. Namo Sangha Ye. Living Buddha Lian Sheng guides. I take refuge in True Buddha.” Recite three times and bow three times.

After completing the refuge ceremony at home, Living Buddha Lian Sheng will perform a “remote empowerment” ritual for disciples who have taken refuge via correspondence on the 1st or 15th of each month. This marks the acquisition of the “Living Buddha Lian Sheng” transmission.

Note:

The practice hall of the True Buddha School welcomes everyone to listen and learn. However, to formally enter the path and practice the Dharma, one must receive refuge and empowerment, as this is the necessary condition for the proper karmic connection.

Those who have not taken refuge may first patiently recite the “Lotus Child Mantra,” and upon receiving spiritual insight or response, can then seek refuge and empowerment.

Short mantra: “Om. Guru. Lian Sheng Siddi Hum.”

Long mantra: “Om Ah Hum. Guru Bei. Ahe Sa Sa Ma Ha. Lian Sheng Siddi Hum.”

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