Yi Fu Cultural, 7 F. , No. 240, Minsheng W. Road , Datong Dist. , Taipei City3, Taiwan (R. O. C. ), Datong District, Taipei (2025)

15/09/2025

New Books Released & Placed on Shelves Already:

Book details:

1. Book 109 The Philosophy of Sheng-Yen Lu 《盧勝彦的哲思》
2. Book 282 Sacred Encounters with Bodhidharma《遇見達摩祖師》
3. Book 292 Master Vimalakirti & His Magic Power《神通大師維摩詰》
4. Book 662 A Complete and Detailed Exposition on the True Buddha Ta***ic Dharma 密教大光華《蓮生活佛講授真佛密法修法儀軌》
5. The Complete Set of Discourses on the Great Perfection Dharma (Vol. 8)《蓮生活佛講授大圓滿九次第法》大全集第八冊
6. Dzogchen—The Nine Stages of the Great Perfection (Volume 8)《蓮生活佛講授大圓滿九次第法》第八冊

Remarks:
1、 Buy 10 or more books to enjoy a 10% discount.
2、 Free gift offer (one Yi Fu shopping bag) for a minimum purchase of 6 new books in one order. Gift style is given randomly, while supplies last.

Please click:
www.yifucultural.com

Yi Fu Cultural Enterprise Co., Ltd.
Phone: +886 (2) 2550-8599
Email: [email protected]
Website: www.yifucultural.com

01/09/2025

Book 109 The Philosophy of Sheng-Yen Lu

[Chapter 10. My View on S*xuality]

(Continuation - Part II)

Someone once asked me, “Are you an advocate of celibacy?”

My answer is: “No.”

Strictly speaking, I consider myself a “naturalist.” I believe that“nature is the Tao.”

However, let me speak honestly with you:

Before I became a monk, I was not celibate. There was a period in my life when I practiced celibacy as part of my training in the Taoist “Sword Forging Method.” During that time, I achieved significant success in this practice. After I became a monk, I naturally adhered to the monastic rules, much like Catholic priests who are forbidden to engage with women.

As a practitioner of Ta***ic Buddhism, I have cultivated advanced internal practices such as Baoping Qi (Treasure Vase Qi), non-leakage, inner fire, and drops practices. I have attained genuine, verifiable results from these methods.

Someone asked me, “What is the ta***ic Buddhist consort practice?”

My answer is:

The consort practice is part of the Highest Yoga Ta**ra, which is the third level of initiation. This method is not for everyone; it is intended for those who have built a solid foundation, as it carries significant risks if practiced without the proper preparation, potentially leading to the Vajra Hell.

There are two essential prerequisites for this practice:

1. The achievement of non-leakage

2. The realization of emptiness

If one has not reached the state of non-leakage or does not understand emptiness, they are not capable of practicing the consort method.

Additionally, ta***ic Buddhist monks are strictly prohibited from engaging in the consort practice. If they choose to pursue it, they must renounce their monastic vows and return to lay life.

The actual practice of the consort method involves specific techniques, which must be passed down directly by a genuine Vajra Master. To receive this transmission, one must swear an oath. It is a secret within a secret, passed only from the guru to the disciple, with no one else present.

Due to the teachings of the Highest Yoga Ta**ra, Ta***ic Buddhism has often been misunderstood and defamed.

I am a true Vajra Master who fully understands the Highest Yoga Ta**ra. I received this third level of initiation from Master Sakya Zhengkong, who imparted to me all the techniques. I also received the Highest Yoga Ta**ra Empowerment from Master Thubten Dargye. Venerable Monk Liaoming further taught me the techniques of this advanced practice.

Through these teachings, I have realized:

• Non-leakage

• Emptiness

I understand the “great stability of the union of bliss and emptiness” in the Highest Yoga Ta**ra.

* * *

Now, I would like to share my thoughts on “s*xuality” in the following way:

1. S*x is pure.
2. S*x is beautiful.
3. S*x is the ultimate joy.
4. S*x is natural.
5. S*x is a form of meditation.

I understand that some of these ideas may surprise or even unsettle people, but please do not be alarmed. In fact, these are simply reflections on the body’s natural pleasures. Just as we naturally enjoy food, so too is s*xual pleasure an inherent part of life. This is simply the way things are, and there is no reason to feel shocked or disturbed by it.

What I wish to emphasize is that “s*x” is inherently pure, beautiful, the ultimate joy, natural, and even a form of meditation (the union of bliss and emptiness). These qualities make s*x deeply appealing.

However, when one becomes obsessed or indulges excessively without understanding moderation — or engages in it irresponsibly or illegally — it moves far from its pure nature and becomes something harmful. It turns into something sinful.

For example:

1. A ta***ic practitioner who has not yet attained “non-leakage,” does not understand “emptiness,” has not received the third level of initiation, and has not been properly instructed by a master, yet still engages in the Highest Yoga Ta**ra, is committing s*xual misconduct and will inevitably fall into the Vajra Hell.

2. A ta***ic practitioner who does not understand “emptiness,” engages in unrestrained behavior, is even slightly attached to worldly pleasures, and practices at the wrong time, in the wrong place, or without proper visualization or alignment with the method, is also engaging in s*xual misconduct,
which will lead to the Vajra Hell.

3. A ta***ic practitioner who has attained “non-leakage” and understands “emptiness,” but indulges only in the pleasurable aspect of s*x without contemplating emptiness, is also committing s*xual misconduct and will fall into the Vajra Hell.

Excessive indulgence, in any form, is extremely dangerous. Overindulgence in pleasure can lead to self-destruction. Improper s*xual conduct is like setting oneself on fire.

Personally, I place great importance on the principle of balance and adhere to the Golden Mean. While I maintain an open-minded approach to s*x, it must always be guided by reason.

This is how ordinary people must approach s*x, and even more so how ta***ic practitioners must approach it.

This is my sincere advice.

26/08/2025

STAY TUNED ~~~

NEW BOOK SPOILER --- COMING SOON --- PRE-ORDER AVAILABLE

Book 109 The Philosophy of Sheng-Yen Lu

[Chapter 10. My View on S*xuality] (Part I)

Am I a conservative person?

No.

Am I an open-minded person?

I strive to be.

In my philosophical reflections, I do not shy away from addressing this topic. While I may not proclaim my views with bold declarations, I am willing to share them openly. S*xuality is a subject that carries both profound seriousness and a lighthearted nature—it is both a natural aspect of life and a profound subject of spiritual practice.

I have experienced both marriage and monastic life. I was once a husband and father, and later, I became a monk. My wife, Master Lianxiang, transitioned from being my spouse to becoming my attendant on the spiritual path.

My practice is rooted in Ta***ic Buddhism, where I have gained deep understanding of consort practice and the intricate techniques it entails.

I also wish to sincerely share with others that today, I, Living Buddha Lian Sheng Sheng-Yen Lu, have attained profound achievements in the four initiations of Ta***ic Buddhism, including mastery of the Highest Yoga Ta**ra and Dzogchen.

I have fully realized the ta***ic practices of “non-leakage,” “drops,” and “inner fire.” I can say with certainty that I have attained the state of a Venerable Adept of Non-Leakage.

(If, at any time, I, Sheng-Yen Lu, speak falsely, I willingly accept eternal descent into the Vajra Hell.)

To clarify, “leakage” refers to:

1. Physical leakage—the loss of essence (such as semen) or depletion of life energy (qi).

2. Oral leakage—the loss of vitality through excessive or careless speech.

3. Mental leakage—the dissipation of wisdom, spirit, and mind.

Having realized the principle of “non-leakage” in body, speech, and mind, I have attained the “indestructible vajra body.” Through ta***ic practices such as “descending, raising, holding, and dispersing,” as well as the Vajra Fist Exercise, I have refined my internal energy and reached the state of a “Venerable Adept of Non-Leakage.”

In my daily practice, I focus on the “raising method,” integrating visualization, mantra, and the Vajra Fist to sustain and elevate my energy.

The “raising method” consists of six essential techniques:

1. Contract the abdomen—press the lower abdomen toward the back.

2. Lifting the anus—engage and lift the pelvic floor muscles.

3. Tightening the throat—press the Adam’s apple slightly inward.

4. Aligning the Sun and Moon—direct both eyes toward the sky.

5. Positioning the tongue—press the tongue against the upper palate.

6. Exhaling completely—expel all breath.

These techniques align with the teachings of the Sakya school’s “Lamdre,” which describe the “six transformational postures that guard the essence (drops)”:

1. “The sea dries up to become Mount Meru”—corresponds to contracting the abdomen and pressing it against the back.

2. “Gathering the four continents”—refers to the contraction and bending of the limbs.

3. “The tongue remains in its proper place”—corresponds to pressing the tongue against the upper palate.

4. “The victorious root turns upward”—refers to directing the Sun and Moon (both eyes) toward the sky.

5. “Drawing in the long breath of Hum”—refers to the controlled inhalation and retention of vital energy.

6. “Establishing the Hum Pei stability”—achieving a state of internal balance.

In my spiritual practice, I have long integrated the techniques of “descending, raising, holding, and dispersing” in combination with the Vajra Fist practice. My Nyingma Guru also imparted to me the following key teachings:

1. Contracting the Rakshasa path—This involves the vigorous sucking of the two middle fingers. When combined with the Sun and Moon facing the sky, this technique enables the upward drawing of the drops (essence).

2. Panting heavily and uttering the mantra—This represents the “reversal of downward sin,” a method designed to capture and retain the drops (essence).

When discussing the “raising method,” I am mindful not to reveal its intricacies too explicitly. In Ta***ic Buddhism, this practice is regarded as a secret within a secret, particularly the Vajra Fist technique. Proper transmission requires direct instruction and guidance from an authentic Vajra Master.

I wish to openly share that I am a true adept in Ta***ic Buddhism. I have fully realized the principle of “non-leakage” and have attained a state far beyond that of an ordinary master or monk. I have demonstrated the transformation into the “immortal rainbow light body” and have achieved the extraordinary state of full-body sariras — a testament to the profound culmination of my practice.

I state:

Sages and saints create sariras, while ordinary beings produce children.

The essence of sages flows upward (metaphysical), while the essence of ordinary beings flows downward (physical).

One of the thirty-two marks of Shakyamuni Buddha’s supreme realization is koshopagatavastiguhya—the male organ concealed in a sheath. Today, I, Living Buddha Lian Sheng Sheng-Yen Lu, have also attained this sign.

In this text, I have repeatedly emphasized the concept of “non-leakage,” which signifies that my understanding of s*xuality transcends that of ordinary worldly beings. My personal achievements in spiritual practice exist on a level beyond the comprehension of those who have not embarked on this path.

In Buddhism, “supreme bliss” refers to the essence (drops), which, when properly cultivated — descending and ascending without dissipation — moves through the energy channels, generating an eternal bliss through its refined friction. This is the true “taste of the Dharma”— a state of buoyant well-being, attainable only by those who have fully realized non-leakage.

In contrast, the pleasure of ordinary beings is transient. Their essence (drops), when descending and leaking, briefly passes through the s***m ducts, generating a fleeting sensation of physical pleasure through friction. This represents the ephemeral gratification of worldly existence, bound to desires that entangle them in the cycles of impermanence.

I have never viewed “s*x” as something shameful or impure.

Nor have I ever considered it sinful or something to be avoided.

This is my perspective:

I approach the matter of “s*x” with balance, beauty, and joy, embracing and enjoying this natural pleasure. “S*x” should be a vital and comforting part of life.

Let me speak frankly:

The balance of “s*x” fosters harmony in both the body and the mind.

“S*x” is, in essence, an aesthetic experience.

It holds the potential to bring both partners to the highest state of joy and connection.

As a practitioner of Ta***ic Buddhism, it is only natural for me to share my understanding of “s*x.”

I say:

The highest joy in the human realm is the pleasure of conjugal union.

The highest joy in the heavenly realm is the radiant bliss of blessing, or purity.

The highest joy in the realm of buddhas is the bliss of extinguishment, or nirvana.

I once asked my attendant, “Which of these three joys would you choose?”

My attendant, being quite insightful, replied: “All three.”

I came across a joke in the newspaper:

A priest and a merchant arrived at the gates of heaven. The guardian of heaven asked the priest, “What is this part of your body used for?”

The priest replied, “For urination.”

The guardian then asked the merchant, “And what about you?”

The merchant answered, “For seeking pleasure.”

As a result, the guardian allowed the merchant to enter heaven, but cast the priest aside, refusing him entry.

The priest protested loudly.

The guardian of heaven responded:

“Heaven is a place of joy. What use is there for those who practice abstinence?”

Of course, this is just a joke, but there is a certain truth to it that carries a certain flavor.

* * *

(To be continued......)

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22/08/2025

Book 272 The Caress of the PURE LIGHT

[Chapter 21 Love Your Enemies]

This essay captures my conversation with Jesus.
Jesus said,
“Go and love your enemies!”
I replied,
“That is very difficult to do.”
Jesus responded,
“It is precisely because it is difficult that it is called practice.”
I asked,
“There are many methods of practice. Is loving your enemies also considered a form of practice?”
Jesus answered,
“Indeed!”
I asked,
“How so?”
Jesus explained,
“Those who harbor hatred cannot enter the kingdom of heaven.”
I understood.
I have realized the truth.
I said,
“Because having enemies inevitably becomes the cause of reincarnation.”
Jesus nodded and said,
“Loving your enemies is extremely important.”
I reflected,
“When one is free of anger and hatred, only then can the mind be truly at peace. This is the essence of Zen.”
Jesus smiled and said,
“You understand quickly!”

He then explained,
1. If not like this, there will be rebirth in the cycle of life and death.
2. If not like this, there will be hatred in the heart.
3. If not like this, there will be burdens that weigh on the soul.
4. If not like this, there will be conflict within and with others.
5. If not like this, the light will not descend.
I said,
“If you cannot love your enemies, you will inevitably carry pain in your heart, filled with hatred and thoughts of revenge. Unable to purify your thoughts, you will surely be troubled.”
I continued,
“You may wish to distance yourself from your enemies, but even if you do, new places will bring new enemies. In fact, you may find that over time, you acquire even more.”

I asked Jesus,
“How do you love your enemies?”
Jesus replied,
“Forgiveness.”
He added,
“Forgive your enemies.”
I said,
“Most people find that very difficult.”
Jesus responded,
“But for those who are determined, everything is possible.”
He continued,
“If you do not forgive, you will forever be troubled by your enemies and remain trapped in your own suffering.”
I said,
“Like me and the Ghost-keeper Woman.”
Jesus said,
“Forgive her. If you forgive and let go, she will no longer occupy your mind, and you will find peace.”
I reflected for a moment and said,
“Yes, indeed.”
Jesus smiled and said,
“You do not abandon any sentient being; this is the way.”
I asked,
“Jesus, do you love your enemies?”
Jesus answered,
“Yes, because they do not know what they are doing.”

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21/08/2025

Book 163 Crossing the Ocean of LIFE AND DEATH

[Chapter 18 A Ghost Frightening Another Ghost]

As Buddhists, we understand that ghosts belong to one kind of being among the six realms. There are many kinds of ghosts. Those who have merits are known as “admirable ghosts.” There are also many ghosts without merits and they are collectively known as “destitute ghosts.” Those who lack food are known as “hungry ghosts.”

The netherworld is the realm of ghosts, also called the ghost path or the ghost passageway. In Buddhism, the netherworld points to the Yaksa plane, the Raksasa plane, and the Hungry Ghost plane.

Most ghosts have certain powers. Those with great supernatural capabilities are respectfully addressed by people as gods. Sometimes ghosts are honored with the titles of great gods.

The ghost realm belongs to one of the ten dharma realms. When a person dies, his bardo spirit can be regarded as a ghost that has yet to reincarnate.

Many people assume that when a person dies, he becomes a ghost. This is true to a certain extent. However, many also believe that after the deceased becomes a ghost he will remain in the ghost realm for-ever. This is not necessarily true, unless the bardo spirit is reborn in the ghost realm, becoming a ghost indeed.

I especially want people to know that in the realm of the bardo, it is most important to remember and think of the Triple Jewels and Three Roots. You must remain calm, focused, and fearless.

You must never be fearful when you are in the realm of the bardo spirits, even if horrifying, enormous and ferocious ghosts appear before you.

You must recognize the following:

1. These ferocious ghosts are deliberately trying to frighten you.
2. They are merely a reflection of your consciousness.
3. Ghosts are just an illusion.
4. It is just a mirror of your joy and anger (karma).
5. It is a test of your strength in meditative stability.
6. You should ignore the ferocious ghosts even if they collectively create the sound of a thousand thunderclaps.
7. You should be unafraid and be fearless of ghosts.
8. You should remind yourself that you are already dead and that no ghosts could possibly hurt you because they are just illusions.
9. Besides the phenomenon of one ghost frightening another ghost, whatever you are most afraid of may be reflected and projected through your state of consciousness. Remember, these frightening images are nothing more than a reflection of your mind.
10. At this point, everything hinges on the meditative strength and wisdom of the deceased.

The situation of a ghost frightening another ghost is indeed a dangerous path. Do not assume that these incidents do not happen!

Chapter Seven of the Ksitigarbha Sutra, “Benefiting the Living and the Dead” states:

After death, the Enormous Ghost of Impermanence will take the spirit of the deceased away without warning. At that time, no one knows whether the spirit’s future will be good or bad. In the first forty-nine days after death, the deceased does not hear anything. During this time, he is judged in various courts in which his karmic retribution is determined. He will not be reborn until the trial is over. Before the trial in hell begins, the deceased will feel distressed and he will also experience suffering from the surrounding hells. At this point, the deceased will long for his children or relatives to help him by doing meritorious deeds on his behalf during these forty-nine days. After forty-nine days, he will follow his own karmic retribution and suffer. If he has heavy karma, he cannot be released for hundreds and thousands of years. If the spirit has ever committed one of the five unpardonable sins, he or she will fall into the major hell and suffer all kinds of torment for an indefinite amount of time.

Who is this Enormous Ghost of Impermanence? He is none other than the angel of death. He is a ferocious deity, an evil spirit, and an enormous ghost!

Noble Lotus Practitioner, please do not be afraid. Keep your mind focused on reciting the Buddha’s name and mantra, and maintain your state of fearlessness. The Enormous Ghost of Impermanence will naturally disappear! If you are afraid, fearful, appalled, and decide to escape, you may find a cave to hide in. If this happens, you are doomed!

1. If the cave looks like an egg, you will be born from an egg and become a fowl such as a chicken, duck, or goose.
2. If the cave resembles a womb, you will be born from a womb and become an animal such as a cow, goat, or dog.
3. If the cave is moist, you will be born from moisture, like flies, mosquitoes, and gnats, which are formed from worms.
4. If the cave appears in the absence of womb, egg, or even heat and moisture, you will metamorphose directly into hell or the netherworld.

The four forms of birth are: birth from the womb, birth from an egg, birth from moisture or water, and birth by transformation. In the case of the womb-born, which includes human beings, the physical body is formed inside the mother’s womb. In the case of oviparous birth, which includes birds, the body is formed inside an egg shell. In the case of the moisture-born, which includes insects, life is formed inside the moisture of the atmosphere. In the case of birth by transformation, a new life is born but the body is immaterial. This form of birth occurs instantaneously through the force of karma, and includes births in all heavenly realms and the hell realm, including the form that humans take at the beginning of a kalpa.

Let me say this:

If you see a long tunneling cave and enter it, you will become a snake.
If you see a car and hide inside it, you will become a golden beetle.
If you see a sedan chair and hide inside it, you will become a crab.
If you see an aircraft and hide inside it, you will become a bird.
If you see a train and hide inside it, you will become a centipede.
If you see a ship and hide inside it, you will become a fish.
If you see a building and hide inside it, you will become a shell creature.
If you see an air-raid shelter and hide inside it, you will become a groundhog.

And the list goes on...

In any event, if you meet the Enormous Ghost of Impermanence, be fearless. Do not be afraid of him and do not be shocked. There is no need to hide. Just recite the Buddha’s name and mantra.

An honorable Lotus Practitioner must know the four types of rebirth:

The first type of rebirth is rebirth in the state of right thoughts. At the time of death, the person recites the Buddha’s name and mantra with a clear mind. This results in rebirth in the state of right thoughts.

The second type of rebirth is rebirth in the state of chaos. At the time of death, a person is haunted by visions arising from the offenses he committed when he was alive. These visions may include the arrival of the Enormous Ghost of Impermanence, the vision of the furious fires of hell drawing close to one, or the vision of being drowned in a flood. In this state of chaos, the deceased suddenly hears the guidance from the great wise advisor instructing him to recite the Buddha’s name one or ten times. By following the instruction to recite the Buddha’s name with a focused mind, he gains rebirth even in the state of chaos.

The third type of rebirth is rebirth in a state of indeterminate neutrality. An individual that falls into this category has taken refuge in Buddhism and also recites the Buddha’s name and mantra. Yet, upon the time of death he is unable to recite anything because his mind is unfocused and scattered. He is thus reduced into a state of indeterminate neutrality (neither good or bad). However, the merits accumulated from his previous recitations of the Buddha’s name and mantra ensures his rebirth to the Buddha’s pure land.

The fourth type of rebirth is rebirth through the power of thought. An individual may be hospitalized and incapacitated, and is unable to recite the Buddha’s name and mantra audibly. This situation happens quite often and under these circumstances, it is perfectly acceptable to recite the Buddha’s name and mantra mentally. Rebirth in the pure land is then ensured.

Ideally, the True Buddha School Lotus Practitioner should cultivate to the point of realizing the pure original self-nature, the state of True Reality and True Mind. The world may be filled with many kinds of afflictions, yet the self-nature is inherently pure and unstained like the empty space. When a practitioner attains the eighth consciousness of the Tathagatagarbha, transcends all types of distinctions and arrives at the spiritual level where words and thoughts cease, this is personal verification and attainment.

If you cannot reach this level of attainment, you must at least strive for rebirth in the state of right thoughts and achieve the yogic response with your guru, personal deity and dharma protector. With these accomplishments, you are certain to be reborn in the pure land. If you cannot achieve this, then you should put your heart into the pure land practice of reciting the Buddha’s name. Through the vows of Amitabha Buddha, the dying will be able to meet the Buddha and be liberated from the cycle of birth and death. This method is categorized as “rebirth in the state of right thoughts.”

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16/08/2025

New Books Release Notice:

Dearest Readers Around the World,

The highly anticipated 6 English new book by His Holiness, Living Buddha Lian Sheng (Grandmaster Sheng-Yen Lu) will be released soon. Please email us if you want to make a pre-order.

Book details are as follows:
1. Book 109 The Philosophy of Sheng-Yen Lu 《盧勝彦的哲思》
2. Book 282 Sacred Encounters with Bodhidharma《遇見達摩祖師》
3. Book 292 Master Vimalakirti & His Magic Power《神通大師維摩詰》
4. Book 662 A Complete and Detailed Exposition on the True Buddha Ta***ic Dharma 密教大光華《蓮生活佛講授真佛密法修法儀軌》
5. The Complete Set of Discourses on the Great Perfection Dharma (Vol. 8)《蓮生活佛講授大圓滿九次第法》大全集第八冊
6. Dzogchen—The Nine Stages of the Great Perfection (Volume 8)《蓮生活佛講授大圓滿九次第法》第八冊

Remarks:

1、 Buy 10 or more books to enjoy a 10% discount.
2、 Free gift offer (one Yi Fu shopping bag) for a minimum purchase of 6 new books in one order. Gift style is given randomly, while supplies last.

For currently available book purchase, please click:

https://yifu-cultural.com/product/index/51.html

Cheers,
Yi Fu Cultural Enterprise Co., Ltd.
Phone: +886 (2) 2550-8599
Email: [email protected]

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12/08/2025

Book 129 Entering the Most Hidden Yin-Yang Realm

Chapter 9 The Chronicle of the Stone

***********************************************************************

When I was young, I loved to swim, and today I still feel the same way.

Often after a feng shui survey, I would swim in the small streams amidst beautiful mountain ranges. When I was done with my survey, anytime I passed a clear river, I was unable to resist stopping the car, taking out my swimming trunks from the backseat and getting into the water for a swim.

I have a knack for floating, and an aptitude for swimming.

Delight fills my heart at the sight of water.

During those years, various disciples from Taichung or Changhua accompanied me to swim in the streams and rivers.

We frequently swam in the Toubienkeng Stream, Dajia Creek, Zhuzikeng Creek, and so on. At that time, the mountain streams were very clear.

One night, I had a dream.

An old man came forward and spoke to me, “Please return my stone.”

“What stone?” I was startled. “Have I taken your stone?”

“Not yet, but you will take it tomorrow,” said the old man.

I laughed, “Tomorrow, but tomorrow has not yet arrived! What a
joke!”

The elder said, “I live in Bixu Palace [Palace of Jade Green Void]. Please return my stone.”

“Huh? Be quiet.” I turned my body to the other side, and fell fast asleep again.

The next day when I woke up, this dream was very clear and vivid in my memory, but I paid little attention to it, because I really had no stone with me, and personally I had no liking for heavy and cumber some stones.

To what stone and what Bixu Palace was he referring? I interpreted it as a strange dream and nothing more.

That afternoon as we drove home after a feng shui survey, the summer sun blazed from above. We came across a clear, cool stream and stopped the car along the side of the road, and walked along a narrow trail to the stream’s bank. We took off our clothes and jumped into the water.

At shallow parts of the water, we could see small fish and shrimp. The shrimp were limpid and swam freely.

I swam back and forth with the free stroke, breast stroke, butterfly stroke, back stroke…

I dove.

I kept my eyes open whenever I dove; this was a matter of habit. I was not used to wearing diving goggles, because I found the feeling of something on my face uncomfortable. (It was only later when I dove in the ocean, that I became accustomed to wearing a diving mask, diving cylinder, lead belt, swim fins, and other equipment.)

As I dove down with eyes wide open, I saw at the bottom of the stream many cobblestones, and ran my hands through the stones with a couple of strokes. A purple stone that was especially conspicuous caught my eye. This stone was not only purple, but also carried tinges of red, traces of green, shades of yellow, and was exquisitely shaped on all sides. Reaching out to take hold of it, I grasped it easily on my first attempt, and it fit perfectly in my hand as I brought it up to the shore.

As I mentioned, I personally have no particular liking for stones, however this stone seemed to glow with iridescence under the sunlight, and even seemed to be emanating mist from its pores. Indeed it was a fine stone.

I showed it to my disciples.

“Very beautiful.”

“A rare stone.”

“It shimmers, more like a precious gem.”

“Like mother-of-pearl.”

“What kind of stone is it exactly?” I asked.

“Difficult to say.”

Seeing that I had picked up a wonderful stone with lustrous and iridescent colors, everyone was astonished, and everybody dove into the water, hoping to find the same kind of stone. Diving in and out, in and out again, they searched to no avail.

***

After arriving home, I placed the stone on a narra wood stand, and offered it on my shrine. From a distance, the shrine radiated brilliantly.

I felt a pull towards this stone; I sensed I had obtained something wonderful and precious.

That night, the elderly man came to me again —

“Please return my stone.”

“What stone?”

“The stone you picked up today.”

I said to the elder, “The stone I picked up today, belongs to whom ever picked it up. Unless stones have owners?”

The elder laughed, “This stone is in fact the wonderful treasure that protects Bixu Palace. Today I lost it, and you picked it up. Now that you have seen it, please return it promptly to me!”

“How can you prove that it belongs to you?” I added, “Since I picked it up, it belongs to me.”

The elderly man said, “There is a face on the bottom of the stone, which is exactly my face. There are also tiny words inscribed on it that read ‘For Bixu Palace.’”

The elder said again, “Please return my stone.”

***

The next day, I turned the stone over and looked at the bottom. I had not paid much attention initially, but after the elderly man had pointed it out, I was immediately able to see that there was indeed the face of the old man, with eyes, ears, nose, mouth, and eyebrows clearly apparent.

At the base of the stone were some tiny black spots, and when viewed through a magnifying glass, they were indeed the words “For Bixu Palace.”

I was shocked.

Now I understood - my first dream was not some strange and ran dom dream, and the second dream was also not some bizarre dream. Both were prophetic and significant.

Now came my problem —

Since the stone belonged to Bixu Palace, naturally of course I should return it to Bixu Palace, but where exactly is Bixu Palace located?

I considered handing the stone directly to the elder in the dream. But would he be able to take the stone with him?

What sort of rare and precious stone was this that it had the ability to guard a palace?

Incredibly the elder knew I would pick up the stone the next day; was this not the divine ability of fore-knowledge? Who was this elder? Was he a celestial being? If he were a celestial being, why did he not pick up the stone first? Why did he allow me to pick it up, then chase after me to return it?

These were the questions that bothered me. The situation was dif f icult to explain clearly, and I was quite confused.

I (Living Buddha Lian-sheng Sheng-yen Lu) indeed have super natural and spiritual powers, but I still first try to make sense of things through inference and logic. However, whichever way I tried to make sense of this, my deductions met with dead ends, and I was unable to comprehend the situation!

***

The third night, the elderly man came again.

“Please return my stone!”

“Indeed it belongs to you and is the property of Bixu Palace. Now, how do I return it?”

“Return it to Bixu Palace.”

“But where is Bixu Palace located?”

“Where it came from, is where it should go!”

I was surprised:

“The stone is to be returned to the Zhuzikeng Creek?” I dared not believe it.

“That’s right,” the elderly man said.

“Where exactly is Bixu Palace?”

The elder said, “If you must ask, I can only answer you, that this stone is in fact Bixu Palace.”

When he answered as such, I was even more surprised! I was utterly unable to understand what had happened. Thus, the elderly man began to explain in great detail:

This elderly man was the river god of Zhuzikeng Creek. He resided within Bixu Palace. It turned out that the stone was in fact Bixu Palace.

Earlier on, a spirit official on duty came to give notice that Bixu Palace would face impending disaster, and someone would remove the entire palace.

The elder questioned the spirit official on duty, “Bixu Palace is invisible, and human beings are unaware of its presence, so how could the whole palace be taken away?”

The spirit official on duty replied, “This person is not an ordinary human being. He possesses the faculties of divine eyes, dharma eyes, and wisdom eyes. He will swim underwater, and remove Bixu Palace.”

“Who is he?”

“He is Living Buddha Lian-sheng Sheng-yen Lu, the secret master of this present age.”

“What should I do?”

“Use the means of verification to claim it back.”

“What if I am unable to claim it back?”

“This secret master is one of reason. Would he still be the secret master if he was unreasonable? Living Buddha Lian-sheng Sheng yen Lu is one with genuine feeling and a very reasonable person; you should definitely be able to get it back.”

The elder knew that Bixu Palace would be lost, hence he came the day before to tell me. Later on I indeed picked up Bixu Palace (the stone), and he manifested himself in my dreams several times more, indicating he wanted the stone palace returned.

After hearing the entire story, I of course brought the stone back to Zhuzikeng Creek. Bixu Palace was returned to Bixu Palace, and the river god returned to his place.

The river god once brought me to visit Bixu Palace - this stone was indeed a rare and precious treasure. Within it contained —
Magnificent and regal splendors constructed from exquisite and precious materials. It was like a palace in the human world, with golden tiles on its roof and doors made of white jade. There were many screens, all made from turtle shells. Coral beads adorned the ceiling. And within the palace an auspicious mist permeated throughout.

Although it was neither a scene from a Heavenly Palace, nor the Crystal Palace of the Dragon King, even then it was not bad compared to these two places!

The river god was also very regal and entertained his distinguished guests in the great hall. Officials of both higher and lower ranks sat alongside me, and we were served splendid and exotic cuisines such as musk deer, golden pheasant, and other wild game. We were also offered the eight treasures and delicacies of the heavenly kitchen, and drank fine mellow wine and nectars of the celestial court.

I remarked to the river god elder.

“That such a fantastic and wonderful sight exists within this stone is truly a cause for profuse amazement!”

The river god elder replied, “Various gods reside in many different places; small can be transformed into big, big can be transformed into small; reality can be transformed into illusion, illusion can be transformed into reality. As a person who understands Buddhadharma, you know that all heavens are within your heart, and your heart is the Paradise of Ultimate Bliss.”

The elder’s reply was deep and profound.

Whether the world of samsara is real or illusory, is quite a question for rumination!

While conducting feng shui consultations, I passed by Zhuzikeng Creek several times, and told my disciples, “Bixu Palace is here.”

“Bixu Palace? Where is it?”

“At the bottom of the creek.”

“Grand Master loves to joke!”

I laughed heartily.

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