Master Diana

I. The Origin of Master Diana’s Dharma Transmission

Master Diana, a vajra guru, has a name that signifies “bringing peace to the world,” embodying universal blessings. This is her Dharma name in the Sahā world, where she spreads Buddhism.

Both of Master Diana’s parents come from noble families. Numerous generations on her father’s side were royal kin, while her mother descended from Guo Ziyi, the Duke of Zhongwu during the Tang Dynasty. Due to various circumstances, Master Diana moved overseas from Hong Kong in the early 1990s, eventually settling in the tranquil and picturesque city of Vancouver, Canada.

Coming from a family that has been devout Buddhists for generations, Guo Ziyi waged wars in the early Tang Dynasty and built temples in places with high casualties. He introduced the Ullambana Festival — a large annual Buddhist event for the salvation of the departed — from India to vast areas in China, making a significant contribution to the spread of Buddhism. Following this lineage, Master Diana, with her profound roots of virtue, entered deep meditation upon hearing a bell ring outside a Buddhist temple, triggering the instant reemergence of her Dharma affinity over countless lifetimes.

Master Diana immediately let go of all worldly matters and embarked on the path of deep meditation. During six months of unbroken meditation without sleep, she continuously received demonstrations from Buddhas and Bodhisattvas, observed the true nature of the Dharma realm, and overcame each difficult moment. She visited various heavens, witnessing her own achievements and delving into the endless Dharma realm, eventually entering a deeper level of the universe—the vast and boundless sea of the Avatamsaka World. Upon entering a dust mote in this world, she transcended worldly and other-worldly realms, achieved enlightenment of “one is all, and all is one,” and confirmed the inconceivable realm that the true Dharma realm encompasses emptiness and existence. This process perfectly corroborated the teachings of Sakyamuni Buddha and the all-encompassing true Dharma realm. This brought forth congratulations from all Buddhas and holy beings in the Avatamsaka World. Since then, Master Diana has fully understood the causality of past lives, the sequence of cultivation and realization, the causes and conditions of Dharma propagation, and the mission to save the world.

Guided by her vows from the past, Master Diana resumed her relationship with sentient beings, continuing to pass down the correct Dharma and liberate sentient beings while remaining a layperson. Emerging from this special period, Master Diana realized she needed to do something for the world and the universe, urging people:

The world needs peace, not war or nuclear weapons. Humanity should protect the Earth that sustains them.
People should not dump trash in space, as it will ultimately return to Earth, a burden humanity cannot bear.
As the sea of karma churns, people should be solely virtuous and diligently practice good Dharma to ensure humanity’s survival on Earth.

II. Master Diana’s Dharma Propagation

A. Characteristics of Master Diana’s Dharma Teaching

Dream Yoga Practice: This special yoga is part of the supreme yoga practice, originating from Samantabhadra, the King of Bodhisattvas. In this life, Master Diana teaches Dream Yoga Practice, benefiting sentient beings dedicated to continuous day and night practice in the Dharma-ending era.
Demonstrating Buddhist Mandala: It helps disciples who are in retreat to break through quickly and enter insight from the textual prajñā and observational prajñā to the actual prajñā.
Meditation Training: Master Diana emphasizes this direct method the most: whether it’s bowing to Buddha, meditating, chanting sutras, or reciting mantras, all are directly incorporated into “the practice of breath in and out,” enabling rapid entry into meditation through training.

Receiving Dharma Names: Master Diana divides disciples into six generations based on their different capacities: Wonderful, Empty, Bright, Enlightened, Detached, and Star. When disciples take refuge, their Dharma names are cast into the void. No matter where the disciple is located, they will receive a dream indication corresponding with Master Diana on the first day. In dream meditation, they will realize their Dharma name, which points directly to their nature.

B. Content of Master Diana’s Dharma Teaching

Following the teachings of the ancient seven Buddhas, “Abstain from all evil, practice all good, purify the mind,” Master Diana uses the doctrines of original Buddhism as an important basis for disciples to study:

Conditioned arising, the emptiness of dependent origination.
The law of cause and effect.
The Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering.
The Twelve Nidānas: Ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six senses, the six senses condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, birth conditions aging and death, sorrow and lamentation, pain, grief, and despair.
The Noble Eightfold Path.
The Thirty-seven Aids to Enlightenment.

Master Diana urges disciples to gather resources to purify obstacles, make great vows, liberate themselves and others, and never turn back from Bodhi:

Rely on the “Noble Eightfold Path—Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration” as a guideline for living and practicing.
Use the “Ten Great Vows of Samantabhadra—paying respects and homage to all Buddhas, praising the Thus-Come Ones, making extensive offerings, repenting of karmic obstacles, rejoicing in merit and virtue, requesting the turning of the Dharma wheel, requesting the Buddha to remain in the world, always following the Buddha’s teaching, constantly accommodating and benefiting all living beings, universally transferring all merit and virtue” as the guideline for practice, to perfect sentient beings’ roots of goodness.
Use the “Six Perfections of Bodhisattvas—Generosity, Morality, Patience, Diligence, Meditation, Wisdom” as a role model for practitioners to progress in their practice.
Use the “Three Dharma Seals—All conditioned phenomena are impermanent, all phenomena are not-self, nirvana is peace” to distinguish whether the Dharma transmission is authentic or heretical.
In terms of scripture, disciples are required to read Buddhist scriptures extensively every day, with the “Tripitaka” as the standard.
Actively participate in releasing lives, making great offerings, and all good Dharma in the world.
Maintain purity of precepts and actual practice and realization.

III. Master Diana’s Altruistic Endeavors

A. Founding of the Bai Gong International Buddhist Society

The Bai Gong International Buddhist Society was personally initiated and established by Master Diana. The name of Bai Gong was given by the Buddha, with the hope that people in the world would carry on the future blessings and peace of the human world through millions and millions of pure, complete, and devout hearts of offerings. The term “Bai Gong” also connotes the ‘eight offerings’ in secret, which implies making offerings to all celestial beings with a pure heart, thereby continuing human auspicious happiness. The specific actions are:

Making hundreds of offerings to all Buddhas, Bodhisattvas, holy celestial beings, protectors of the Dharma in the formless realm, and the “Eight Divisions of Devas and Nagas”, as well as making offerings to high monks and great virtuous ones in the world.
Hosting fire offerings, smoke offerings, vegetarian offerings, and Dharma assemblies on auspicious days, such as the Avatamsaka Assembly, the Shurangama Assembly, the Vajra Hand Bodhisattva Homage Assembly, and the Offering to the Sangha Assembly, among others.
Continual offering to the Sangha, with an annual month-long Sangha offering.

B. Cultivating Kind Thoughts through Grand Life Releasing

Grand life releasing for animals: All Buddhist disciples of the Bai Gong Buddhist Society diligently cultivate good Dharma, fostering compassion, altruism, and Bodhi mind. They conduct grand life releasing every year without interruption, including fish, birds, foxes, rabbits, turtles, etc., as well as year-round life protection activities, including cows, sheep, chickens, ducks, etc. This is done to fulfill the Bodhisattva vows and perfect the offering of resources.
Grand transmigration for humans and all sentient beings in the six realms, calming the turbulent waves of karma.
Practitioners’ self-benefiting practice, which includes earnestly praying for grand liberation for ancestors of all generations and creditors from past lives.
Practitioners’ altruistic practice, which includes earnestly praying for grand liberation for other sentient beings, such as in the Ganges region in India, Zhengzhou flood, Baiyin in Gansu, and multiple liberation led by the ancient gods of Olympus and Greek gods, liberating countless beings and earning immense praise throughout the Dharma realm!

C. Establishing the Buddha Dharma Educational College Incorporated

In order for all practitioners not to deviate from the Buddha’s true teachings, Master Diana established the Buddha Dharma Educational College Incorporated. Over the years, the disciples have been taught in various ways:

Daily scripture reading, opening an aerial Buddhist study class, and teaching the correct Dharma of the Buddha.
Hosting the “Summer Retreat Dharma Debate Assembly,” with regular debates held over a period of three months each year, to correct views and reveal the Tathagata’s true intentions, perceive the Dharma, acquire the Dharma, awaken to the pure Dharma, eliminate doubts, develop a comprehensive mind, a single-directed mind, a doubt-free mind, an unobstructed mind, capable and powerful, capable of receiving the correct Dharma.
Twice-yearly closed-door meditation retreats to personally verify the reality of the Dharma realm.

IV. The Nine Key Teachings from Master Diana:

View Different Schools of Buddhism with an Equal Mind:
Buddhism is the ultimate path to liberation, aiming to guide all beings out of the cycle of samsara and into enlightenment. The 84,000 Dharma Gates revealed by Buddha are intended to guide different beings based on their inherent natures. All of these paths are equal, with no one superior or inferior. They lead to the same destination: enlightenment. If one clings to a single path and rejects others, it is inherently unequal and discriminatory, which could endanger some beings’ spiritual and wisdom life.
The Concept of Dharma Practice:
“Buddha’s Fundamental Education”, which represents original Buddhism, serves as the foundation for all learning. What does “Exoteric teachings, esoteric teachings and Zen” mean? “Exoteric” represents Buddha’s teachings and actions, and the scriptures that reveal the true nature of the universe. “Esoteric” is a method transmitted orally from one to another. “Zen” is essential for all practitioners, no matter which tradition they choose to follow. Without Zen, there can be no real enlightenment of practice. In my words, what did Buddha preach? Anuttara-samyak-sambodhi, which means “awakening”. Buddha’s 49 years of teachings all aimed to instruct us on how to achieve this awakening.
On Supernatural Powers:
In the entire vast and boundless sea of the Avatamsaka World, the greatest supernatural power comes from Tathagata’s transformations. All other supernatural powers are illusory, unreal, and not ultimate. Tathagata manifests these transformations to educate arrogant beings, helping them understand the illusory nature of reality. Bodhisattvas, also here to educate beings, demonstrate inconceivable playful supernatural powers without attachment or craving. If a practitioner has no supernatural powers, it means they have not achieved the enlightenment from their practice.
How to Maintain Pure Good Dharma:
In the Dharma-Ending Age, beings are hard to convert and demonic nature is rampant. Good intentions are fleeting. Even when practicing good Dharma, impure thoughts may intrude, causing merit to leak away with nothing remaining. I incarnate in this world at this time solely to teach beings with great virtue. Bodhisattvas practicing good Dharma should maintain a mind free from the pursuit of merit; view all beings with compassion as one would their parents; treat all beings with equal kindness and compassion; and hold a heart of impartiality, following the middle way with right faith. While practicing good Dharma, Bodhisattvas should not have self-attachment, lest the good Dharma leak away. Bodhisattvas should not view beings discriminatively, for in countless past lives, I was a non-human being, too. One should treat all beings equally. Bodhisattvas should not cling to the notion of Dharma, for all forms are illusory. Bodhisattvas should constantly review their practice of good Dharma. In this spirit, they should maintain pure good Dharma.
Turning Karma is Turning Circumstances:
All attachments to this physical body are illusions. Spending a lifetime busily running for this body—giving in to greed, hatred, and generating karma—yet it can give you nothing but suffering. If you turn the five aggregates (form, sensation, perception, volitional formations, and consciousness) to study Buddhism, realizing that all are empty without an immutable identity, and retain a mind of suchness, you are a wise person. Given that all five aggregates are empty and unattainable, it’s not worth creating karma for this physical body. You can’t take anything with you, only karma follows you. Anything you crave in this world is meaningless, because you only have the illusion of ownership. Understanding this in this life and changing yourself will give a different meaning to your life. Given that greed, hatred, and delusion are all karma, I will make good use of the present space and background, carve out time, practice diligently, contribute money if I have money, and use my strength if I have strength, to promote the right Dharma of the Buddha. If I am to generate karma, I will turn it into virtuous karma, Bodhi karma, wisdom karma. I want to set it in motion, because circumstances can create karma, so I will turn afflictions into Bodhi. Every day, focusing on remembering the teachings of the Noble Eightfold Path is tantamount to grasping the right way to the Dharma!
How to Face Difficulties:
During the process of practice, all kinds of afflictions, opposing conditions, and trials will continually appear and torment you. This is normal. People without faith will think there is something wrong with the teachings and create demonic obstacles. This is a false view. In fact, these are manifestations of your own past karma. This is a process of detoxification, a projection of your own ignorance. Therefore, you should pray more, face it calmly, and deeply repent. Through persistent practice, past karma will naturally be resolved and the heavy karma will become lighter. If the power of the mind can overcome the power of karma, you will not be troubled by karma.
Diligence and Bravery without Regression:
Buddha’s disciples need to be diligent at all times in their mind cultivation! Don’t regress in your practice, as it takes a long time to recover once you have regressed. If you practice in this way, you will get such a result. Try to eliminate as much karma from this life and previous lives as possible. Happily accept and repay what’s due in this life, and you won’t have to repay it in the future. Maintain this awakening mind, let go of the illusory and unreal mind of the past, the result will be inconceivable. Don’t complain when you encounter a little disaster. Know that once the demonic obstacles pass, blessings and wisdom will manifest, and the path of practice will rise to the next level!
Genuine Compassionate Mind:
The genuine compassionate mind is the Bodhi mind of Bodhisattvas above the eighth bhumi, also known as the wisdom of emptiness, which is unconditional great compassion and identical body great mercy. All good and evil, right and wrong, orthodox and unorthodox, should be embraced. This does not deny sentient beings’ wholesome minds. Sentient beings also have their own foundational aspects of compassion recognized. Even if a being who commits grave sins has a shred of kindness, we should rejoice in it to nurture our compassionate mind.
Zen Meditation and Liberation:
A moment of Zen state can greatly aid in liberation. Without Zen and without tranquility, there can be no liberation. Daily meditation within four hours can only be considered as mundane meditation. If you can exceed four hours in the same state, it can be considered meditation of the desire realm. A constantly changing state can only be considered as having a response. Practitioners need to endure loneliness. The deeper the state of Zen meditation, the more it represents solitary self-cultivation. Be persistent, don’t be happy or joyful, don’t get bored or abandon, in fact, once you enter Zen, it’s not that dry and boring, but quite enjoyable. The last stage depends on wisdom. If you want to achieve liberation, practitioners must remember the spirit of Bodhisattvas’ six paramitas: generosity, morality, patience, diligence, meditation, and wisdom. All are indispensable