True Buddha Dharma-character Treasury - Machig Labdron
On Sunday, Nov. 24, 2019, 3:00pm, at Rainbow Temple, True Buddha School Dharma King Living Buddha Lian-shengSheng-yen Lu will preside over a Machig Labdron Homa Ceremony, discourse Lamdre, and bestow empowerment for Machig Labdron Uncommon Principal Deity Practice.
(Live Webcast Link: https://www.youtube.com/channel/UCLl20r-KQlapX_5fT-N3cOw)
【Machig Labdron Mudra:】
Interlace the fingers of both hands inwards. Place the middle fingers upright touching and point the index fingers apart. Touch the thumbs lightly against the middle fingers. Hold the mudra in front of your chest.
Machig Labdron has one head, two arms, and two legs. Her body is completely white, slim, and curvaceous. She wears a five-skull crown, is smiling and has the looks of an exquisitely beautiful 16 years old girl. There is a third eye between her brows. Machig Labdron is naked and draped in a celestial garment. She is adorned with human bones and a jade necklace. She stands on her left leg in a dancing posture on a lotus platform with her right leg bent. Her right hand is up high and plays a darmaru while her left hand holds a vajra bell.
Machig Labdron, also known as Ladronma, is the founder of the Joyul Sect, a branch of Vajrayana. The Joyul Sect is also called the Shichepa (zhi byed-pa) School. She is the 2nd-generation disciple and Buddha Mother of the great Indian adept Bodhidharma, called in Tibetan Padampa Sangye. Machig Labdron is one of the few female practitioners in Tibet to have attained Buddhahood.
Joyul means cutting off, that is, cutting off afflictions. Afflictions are the root cause of confusion, karma, and the cycle of birth and death. One relies on bodhicitta to end selfish thoughts, cuts through grasping at the saha world by the view of emptiness, and annihilates the four demons through the common practices. The Joyul Sect taught the elimination of self-grasping through the realization of the empty nature and attainment of liberation by eliminating the root of suffering and afflictions.
Machig Labdron is also the founder of the Chod Practice of Tibetan Vajrayana. Chod teaches that everyone should make offerings. One must see through one's body, and give all of one's bodily possessions and even the body itself as a sacrifice for all sentient beings. One sacrifices oneself for the benefit of the 10 dharma realms and as an offering to the three evil realms. This idea of sacrifice is the doctrine of no-self. Chod is ''selflessness''.
This practice is:
Generation of bodhicitta.
Total renunciation and offering of the self.
Annihilation of egotistic greed, anger, and ignorance.
As a result of this practice, one easily reaches complete accumulation, realizes no-self, and attains accomplishment of the empty nature.
The key cultivation formulas of this practice are the Great Perfection.
The greatest sacrifice leads to the greatest reward.
The first objective of the Chod Practice is giving: one offers one's body to the 10 Dharma realms, karmic creditors, and the four maras
There are three major objectives of the practice.
The first is giving. When one gives one's body as an offering, one's body transforms into red and white ambrosia. This ambrosia is offered to the 10 Dharma realms consisting of the four holy Realms and the six realms of transmigration, one's karmic creditors, and the four maras. They are all included in the offering one makes. This is giving, the first major objective. It's not easy to please all the 10 Dharma realms consisting of the four holy realms and the six realms of transmigration, one's karmic creditors, and the four maras. The first objective is giving.
The second major objective of the Chod Practice is no-self, annihilation of self-grasping and eradication of afflictions
After the first objective of offering one's body, I will point out the second objective. The sacrifice of one's entire body is no-self. Many of you took the bodhisattva vows today, which is the cultivation of non-self.
In the past, the Buddha discoursed how difficult it is to annihilate self-grasping. Why does self-grasping, gratitude, resentment, love, and hatred exist in sentient beings? I have this to say: gratitude, resentment, love and hate exist because of self-grasping. When one has offered one's body completely, when there is no longer any ''self,'' how can there be any self-grasping? There is no existence, no trace of self-grasping left.
The principle is quite simple; one must annihilate self-grasping. Because of self-grasping, one experiences gratitude, resentment, love and hate. These thoughts, feelings, and self-grasping are from oneself. When one has mastered Machig Labdron's Chod Practice, which burns one's body up entirely and make an offering of it, self-grasping naturally disappears. Do you agree?
When one's body is dead, where is gratitude, resentment, love and hatred? If there is no ''self'', will one still have afflictions? When the body is gone, that is, burned up, when all is given to Machig Labdron and the 10 Dharma realms, where are afflictions? When there is no ''self'' where are afflictions? Afflictions exist because human beings have the concept of self. In the absence of ''self'', afflictions do not exist.
This is the inner meaning of the second objective. The outer meaning is represented by offering one's body. The inner meaning is annihilation of self. No-self and self-grasping, all disappear.
The third objective of the Chod Practice is emergence of the primordial pure brilliance and merging with it to attain Buddhahood
The key meaning of the third objective is the emergence of primordial pure brilliance. One is able to see one's Buddha-nature, that is, one sees one's primordial pure brilliance.
In summary, this practice has three major objectives. The first is giving; the second is annihilation of self-grasping and afflictions; the third is the emergence of primordial pure brilliance. By cultivating Chod Practice, one's primordial pure brilliance will swiftly manifest. When one finally sees one's primordial pure brilliance and merges with it, one attains Buddhahood.
Dharma King Lian-sheng has great affinity with Machig Labdron and Troma Nagmo. In my bedroom at the True Buddha Tantric Quarter in Seattle, I have a thangka of Machig Labdron. a thangka of Troma Nagmo is hung on the wall next to my table in my home office in Taiwan. Therefore, Dharma King Lian-sheng have a real affinity with Machig Labdron and Troma Nagmo.
Machig Labdron is beautiful. Her right hand holds a damaru while her left hand holds a vajra bell. She stands on her left leg atop a lotus, while elevating her right leg. She rings the vajra bell and plays the damaru while standing in dancing posture.
The mantra used by Tibetans is ''Om beh-dza, mah-ji-lah, che-che, qie-qie, hum, hum, pei.'' The mantra the True Buddha School use is''xia-xia''. It means a swift, cutting action resulting in instant severing, that is ''xia-xia, hum, hum, pei''. Hence, her mantra is ''Om, beh-dza, ma-ji-lah, xia-xia, hum, hum, pei''. The mantra we chant in the True Buddha School is different from the Tibetans who chant ''qie-qie''.
Machig Labdron Mudra is the same as Dakini Mudra because Machig Labdron is a dakini. Machig Labdron also comes from Aoming Heaven. The Aoming Heaven is the pure land for dakas and dakinis. Machig Labdron's mudra is also the same as Jade Pond Golden Mother.
Troma Nagmo is an emanation of Machig Labdron
Machig Labdron was born in Tibet. When she was young, Machig Labdron and her sister studied Buddhadharma with Lama Sonam. During this period, they learned the four empowerments of Dorje Pakmo and the practice of samadhi from Lama Sonam.
Machig Labdron holds two lineages. One is called the Shije Sect [zhi-byed in Tibetan]. What Machig Labdron learned at first was the dharma of the Shije Sect. It was only later that Machig Labdron met Padam Sangye, the Bodhidharma of Chinese legend, when he travelled to Tibet. Padam Sangye is also known as Dampa Sangye in Tibet. Padam Sangye founded the Joyul [gcod-yul] Sect. In Tibet, very few females became accomplished great adepts. Machig Labdron, however, was a great adept. Hence, Padam Sangye transmitted the dharma of the Joyul sect to her when they met. Upon encountering Machig Labdron, Padam Sangye perceived that she possessed the four types of wisdom, great wisdom. Padam Sangye perceived that she was from a lineage which descended directly from Prajnaparamita Buddha Mother and all dakinis to Dorje Pakmo. Dorje Pakmo is above Machig Labdron, and Prajnaparamita Buddha Mother is above Dorje Pakmo. Dorje Pakmo was Machig Labdron's guru.
In Joyul (gcod-yul) Dharma, the important idea is to cut or sever. What does sever mean? Neither birth nor death have any affect on one. Once one is dead, everything is severed; everything is cut off. Most importantly, one does not reincarnate. Why does one reincarnate? One reincarnates through the force of self-grasping, gratitude, resentment, love, and hatred! If this force is strong, one must reincarnate!
What does it mean to sever? My body is not mine. My head is not mine. My thoughts and ideas are not mine. My heart and mind are not mine. What, then, is yours? Nothing is yours. Because nothing is yours, you attain Buddhahood.
Key cultivation formula of Troma Nagmo's Chod Practice
Everyone's body already has white and red drops. The white drops in the brow chakra come from the father's side. The red drops in the navel chakra are from the mother's side. After being burned up in the fire, we transform into red and white ambrosia. The kapala [skull cup] is entirely filled with red and white ambrosia. This ambrosia is actually the red and white drops in our body. The entire body is given as an external offering. The internal offering is annihilation of self-grasping and all afflictions. Merely wishing for good fortune is not the true meaning of this practice. The true meaning of the practice is the emergence of one's primordial pure light after the annihilation of self-grasping and eradication of afflictions. The primordial pure light is actually one's Buddha-nature. Therefore, it means one's Buddha-nature will emerge.
Offering one's red and white ambrosia pleases buddhas and bodhisattvas.
Making offering of one's red and white ambrosia to celestial deities
Making offering of one's red and white ambrosia to sentient beings in the six realms
Making offering of one's red and white ambrosia to one's karmic creditors
Make them all happy to receive the offerings
The practitioner's body is now empty.
(Practitioners offer their own body, giving their body to the ten Dharma realms of the four holy realms and the six realms)
One who accomplishes this practice attains no-self, no mind, and no self-grasping.
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!!Please be aware that before anyone can practice the above uncommon practices, it is advised and recommended that they take refuge and the respective empowerment; alternatively one must face inherent resulting cause and effect!!
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