You will enjoy being alone after you cultivate the Buddha Dharma. Do you feel like you are not doing much anyway? Well, this shows you are making progress. Those who follow me and learn the Dharma tend to enjoy being alone. It shows your mind is at peace. When the mind is at peace, the state will change. You shall be living a decent life without lacking in anything.
This is so because as cultivators you are less and less attached to the worldly ways, and therefore your mind is more at peace. You shall feel running out of time as your life is just fully scheduled everyday. As the time and space sink into oblivion gradually, you may not be aware of the passage of time and take Friday as Tuesday.
（Disciple Lingju commented: Master, I like the state you described as“Gone is year after year, the mind remains concentrated. Into oblivion the time and space shall pass, as the mind power disappears” in your Year Message to us.)
Yes, these lines of the verse remind us that the time and space shall disappear in our consciousness as we cultivate furthur, though they remained on-going, in truth, with their due mark in the Three Realms.
We don’t practice the Buddha Dharma to develop a passive or negative world outlook. Rather, by doing so, we shall embrace life with with a bigger heart.
Jan 31, 2009
Jan 30, 2009
A Genuine Cultivator is Never Arrogant-- Master Zhenlin
I was giving a sutra lecture at the Flying-to-the-Heaven Cave yesterday when a lady joined us. Having listened for a while, she said that I was wrong on some points. Well, my disciples sitting there listening were all taken aback when they heard it, and took it as a layman’s view.
I did not think so. I later reminded the disciples, “Your mind is characterized by arrogance if you think of her like that. She has good roots.”
I did not look down upon her. Not only that, I used an expedient means to expound on the Dharma for her. Guess what happened? She was so fascinated by it that she refused to leave even though her mom kept urging her to go back home to prepare the meal. Knowing that we were to visit Guoqing Temple the other day to see my master, she said she wanted to join too (translator: which she did the second day!).
You should refrain from thinking low of others. After all, before your Dharma eyes are open, you won’t be able to tell whether one has wisdom roots or not.
There was once a man who wanted to take refuge with Shakyamuni Buddha. His disciples, the Arhats, opened their heavenly eyes and took a look at the man’s past causes. He hadn’t done any good deeds over the past five hundred rounds of life. They told him that he couldn’t leave home.
The Bodhisattvas can see events of the past eighty-thousand aeons ago. They, too, said that the man did not have any good roots and that the Buddha would not accept him as a disciple.
Nevertheless, Shakyamuni Buddha eventually said yes to him. The Arhats and Bodhisattvas were very surprised to learn about the decision. Knowing they were puzzled, the Buddha explained to them that this man did plant good roots before. That was more than eighty-thousand aeons ago, when he had once bowed to a Buddha statue. The condition ripened in his present life. The man later certified to Arhatship through cultivation.
The same story happened to my disciples today here at the Flying-to-the-Heaven Cave. The lady, as I said, has planted good roots before. Had I been attached to the ego, I would have thought low of her and felt repulsive to her, as she had been impolite to me. Well, I have cast away my ego, and hence the following story.
I did not think so. I later reminded the disciples, “Your mind is characterized by arrogance if you think of her like that. She has good roots.”
I did not look down upon her. Not only that, I used an expedient means to expound on the Dharma for her. Guess what happened? She was so fascinated by it that she refused to leave even though her mom kept urging her to go back home to prepare the meal. Knowing that we were to visit Guoqing Temple the other day to see my master, she said she wanted to join too (translator: which she did the second day!).
You should refrain from thinking low of others. After all, before your Dharma eyes are open, you won’t be able to tell whether one has wisdom roots or not.
There was once a man who wanted to take refuge with Shakyamuni Buddha. His disciples, the Arhats, opened their heavenly eyes and took a look at the man’s past causes. He hadn’t done any good deeds over the past five hundred rounds of life. They told him that he couldn’t leave home.
The Bodhisattvas can see events of the past eighty-thousand aeons ago. They, too, said that the man did not have any good roots and that the Buddha would not accept him as a disciple.
Nevertheless, Shakyamuni Buddha eventually said yes to him. The Arhats and Bodhisattvas were very surprised to learn about the decision. Knowing they were puzzled, the Buddha explained to them that this man did plant good roots before. That was more than eighty-thousand aeons ago, when he had once bowed to a Buddha statue. The condition ripened in his present life. The man later certified to Arhatship through cultivation.
The same story happened to my disciples today here at the Flying-to-the-Heaven Cave. The lady, as I said, has planted good roots before. Had I been attached to the ego, I would have thought low of her and felt repulsive to her, as she had been impolite to me. Well, I have cast away my ego, and hence the following story.
Jan 29, 2009
Buddha vs. Demon -- Master Zhenlin
This is what clearly distinguish a Buddha from a Demon:
When in the world, the Buddhas and Bodhisattvas never show off their spiritual penetrations before ordinary people. Only when they enter Nirvana sitting will special manifestations be seen.
When in the world, the demons cannot wait to show off their spiritual penetrations before ordinary people. They don’t use teachings to transform people but rather the spiritual power to lure people into the demonic state.
All the demons arise from the mind. All the Buddhas are made by the mind.
When in the world, the Buddhas and Bodhisattvas never show off their spiritual penetrations before ordinary people. Only when they enter Nirvana sitting will special manifestations be seen.
When in the world, the demons cannot wait to show off their spiritual penetrations before ordinary people. They don’t use teachings to transform people but rather the spiritual power to lure people into the demonic state.
All the demons arise from the mind. All the Buddhas are made by the mind.
Jan 28, 2009
The Father and the Son - Master Zhenlin
There is a parable in the Lotus Sutra. Shakyamuni Buddha compared Himself to a rich father, while His disciples to the son who had ran away from home for fifty years. One day, they chanced to meet up with each other. The impoverished son stood by the side of the gate, gazing far away at his father. He was filled with fear to see the man so rich and powerful, and did not recognize that was his father. The rich man, however, recognized his son immediately. The father then sent a bystander to ask him in. However, the impoverished son thought the servant had been dispatched to kill him, as he was so poor, and the man so rich, and therefore raced away from the spot out of fear.
The father did not want to freak the son out, and therefore told his groom not to force him to return. Later, he decided to employ an expedient means and sent two men as secret messengers, men who were lean and haggard and had no imposing appearance, and asked them to tell the son that he could earn twice the regular wage clearing away excrement for him. Well, the impoverished son did return after being told of it.
Observing his son suffering like that, the father felt pitied on him. One day, he took off his fine garments, put on clothes that were ragged and soiled, and accompanied his son in removing the excrement. Gradually, the son got closer and closer to him. He then showed the son his treasures. The son, though fond of them, knew they did not belong to him. As he was honest and modest, he did not ask the rich man for any. He thus cleared away the excrement for the rich man, his father, for twenty years. Over the time, he got to know the treasures and the rich man very well. One day, the rich man told him that they were in truth father and son, and all his wealth and possessions should entirely belong to him. The boy originally had no mind to covert the treasures, but the stores of treasures came to him of their own accord.
The parable is meant to remind us that getting lost and the reunited is analogous to turning on the Wheel. A Buddha is born in about every five billion years among humans. In the story, the father is like the Buddha, clearing away excrement like the lesser doctrines of the Buddha Dharma, while the stores of treasures are the Great Vehicle. The impoverished son’s failing to recognize his father is like our not knowing we are the true Buddha disciples.
The father did not want to freak the son out, and therefore told his groom not to force him to return. Later, he decided to employ an expedient means and sent two men as secret messengers, men who were lean and haggard and had no imposing appearance, and asked them to tell the son that he could earn twice the regular wage clearing away excrement for him. Well, the impoverished son did return after being told of it.
Observing his son suffering like that, the father felt pitied on him. One day, he took off his fine garments, put on clothes that were ragged and soiled, and accompanied his son in removing the excrement. Gradually, the son got closer and closer to him. He then showed the son his treasures. The son, though fond of them, knew they did not belong to him. As he was honest and modest, he did not ask the rich man for any. He thus cleared away the excrement for the rich man, his father, for twenty years. Over the time, he got to know the treasures and the rich man very well. One day, the rich man told him that they were in truth father and son, and all his wealth and possessions should entirely belong to him. The boy originally had no mind to covert the treasures, but the stores of treasures came to him of their own accord.
The parable is meant to remind us that getting lost and the reunited is analogous to turning on the Wheel. A Buddha is born in about every five billion years among humans. In the story, the father is like the Buddha, clearing away excrement like the lesser doctrines of the Buddha Dharma, while the stores of treasures are the Great Vehicle. The impoverished son’s failing to recognize his father is like our not knowing we are the true Buddha disciples.
Jan 27, 2009
Master Zhenlin Talks on the Dragon -- Zhi Tong (Disciple)
I asked Venerable Master Zhenlin the other day about the cause and condition out of which a dragon is born.
Master hence unriddled the puzzle for me.
A dragon is a cultivator in its former incarnation, vigorous, straightforward, and honest.
The state reached is inconceivable, and makes him born in the Heaven of Neither Thought Nor Non-Thought .
Due to the thought of hatred arisen in his mind, he then drops to the lower realm,
Reborn in the Path of Animals, he is no more than a Dharma protector.
A single thoughtful thought is the cause and condition that makes him a dragon.
Being a dragon is no fun. He has to endure wind and storm all the time, and fearfully dodges the powerful roc.
It is all because of the single thought that he has to suffer the numerous kalpas.
A mind of hatred is devilish, as it destroys his field of virtues and merits like a blazing fire.
With the merits and virtues accumulated bit by bit, he then gets reborn as a human, but still is unable to cast away hatred.
Worse, he usually fails to realize it himself, but blame it on others for causing him the afflictions.
He tends to reflect outwardly, and therefore is afflicted all the time.
It is like a guerrilla assault attempted by the enemy. It does not work for no reason.
If our soldiers are fatigued, we cannot afford to fight back.
After all, we are a distinct object for our enemy who is well-hidden.
We won’t be able to wield the strength, unless we beat the right point, so that our enemy has no where to hide.
If you ask me what the right point is, it arises from the speech.
A hateful thought arises when you comment on others.
Squelch the desire to comment, but instead choose to chant Amtabha-Buddha whenever you get the time.
Let us embrace new life in the new year.
When you are mindful of the Amitabha-Buddha, Amitabha-Buddha dissolves the hatred for you.
Master hence unriddled the puzzle for me.
A dragon is a cultivator in its former incarnation, vigorous, straightforward, and honest.
The state reached is inconceivable, and makes him born in the Heaven of Neither Thought Nor Non-Thought .
Due to the thought of hatred arisen in his mind, he then drops to the lower realm,
Reborn in the Path of Animals, he is no more than a Dharma protector.
A single thoughtful thought is the cause and condition that makes him a dragon.
Being a dragon is no fun. He has to endure wind and storm all the time, and fearfully dodges the powerful roc.
It is all because of the single thought that he has to suffer the numerous kalpas.
A mind of hatred is devilish, as it destroys his field of virtues and merits like a blazing fire.
With the merits and virtues accumulated bit by bit, he then gets reborn as a human, but still is unable to cast away hatred.
Worse, he usually fails to realize it himself, but blame it on others for causing him the afflictions.
He tends to reflect outwardly, and therefore is afflicted all the time.
It is like a guerrilla assault attempted by the enemy. It does not work for no reason.
If our soldiers are fatigued, we cannot afford to fight back.
After all, we are a distinct object for our enemy who is well-hidden.
We won’t be able to wield the strength, unless we beat the right point, so that our enemy has no where to hide.
If you ask me what the right point is, it arises from the speech.
A hateful thought arises when you comment on others.
Squelch the desire to comment, but instead choose to chant Amtabha-Buddha whenever you get the time.
Let us embrace new life in the new year.
When you are mindful of the Amitabha-Buddha, Amitabha-Buddha dissolves the hatred for you.
Jan 26, 2009
On Celebrity -- Shi Zhenlin (Master)
Most celebrities are forgotten with the passage of time. Only those who never take them as celebrities but live the life no different from ordinary people are remembered eternally, no matter how time flies.
Shakyamuni Buddha, Lao-Tze, and Jesus Christ are among those remembered. They were not necessarily famous or well-esteemed when alive, but left a legacy so memorable and lasting after they passed away that it has been passed down generations after generations.
The sacrifice of Jesus Christ, burnt on the cross, symbolizes fearlessness and rebirth of the Christian Dharma. His teachings have been transmitted across the Western world and then all over the world after his death.
Lao-Tze, by coming from and going to nowhere, tells us that the Dharma is but false. The true principle comes and goes without a trace.
Shakyamuni Buddha died of serious rheumatism that took away his life bit by bit. He shows to us that nothing is permanent. Be devoid of the Self, and we shall fear nothing. Once in the state of permanence, nothing will change. We shall be able to face life and death calmly and squarely, like taking off a piece of clothes. Such a manifestation is meant to tell us the truth about the universe: they are neither produced nor destroyed, not defiled or pure, and they neither increase nor diminish. It is the Dharma mark of a genuine cultivator. His charm and charisma, though invisible, are emanated from his perfect integrity.
Those who stay close to them will for sure be attracted by their almost immaculate personality and integrity. This is what was described by Lao-Tze as applying a conditioned mind and yet be able to achieve everything.
Shakyamuni Buddha, Lao-Tze, and Jesus Christ are among those remembered. They were not necessarily famous or well-esteemed when alive, but left a legacy so memorable and lasting after they passed away that it has been passed down generations after generations.
The sacrifice of Jesus Christ, burnt on the cross, symbolizes fearlessness and rebirth of the Christian Dharma. His teachings have been transmitted across the Western world and then all over the world after his death.
Lao-Tze, by coming from and going to nowhere, tells us that the Dharma is but false. The true principle comes and goes without a trace.
Shakyamuni Buddha died of serious rheumatism that took away his life bit by bit. He shows to us that nothing is permanent. Be devoid of the Self, and we shall fear nothing. Once in the state of permanence, nothing will change. We shall be able to face life and death calmly and squarely, like taking off a piece of clothes. Such a manifestation is meant to tell us the truth about the universe: they are neither produced nor destroyed, not defiled or pure, and they neither increase nor diminish. It is the Dharma mark of a genuine cultivator. His charm and charisma, though invisible, are emanated from his perfect integrity.
Those who stay close to them will for sure be attracted by their almost immaculate personality and integrity. This is what was described by Lao-Tze as applying a conditioned mind and yet be able to achieve everything.
Jan 25, 2009
Happy New Year -- Zhenlin (Master)
To the Spirit Mouse we bid farewell, and to the Golden Ox we embrace.
It is the mind of illusion that changes the time and space.
The Way cultivators cultivate the mind and apply normal practice to the worldly way.
Cultivate with a singular focus, and the dust is swept away.
A purified mind illumines the emptiness, and in a non-stop pace the worldly affairs goes.
With a mind of unconditioned kindness, we shall manifest the Buddhas of the ten directions.
Master’s mind dwells nowhere, and disciples follow.
Never has the Buddha Nature changed while the bright nature is inherently unconditioned.
Gone is year after year, the mind remains concentrated.
Into oblivion the time and space shall pass, as the mind power disappears
As the time never flies away, I pray for you all the same.
May your life abundant with wealth, and heart free from worries
May your mind shine with auspiciousness, and you practice good deeds
May your fortune accord with your wishes, as you chant Amitabha-Buddha
May you repent over the wrongs in the Year of Spirit Mouse, and accomplish great merits and virtues in the Year of Golden Ox.
It is the mind of illusion that changes the time and space.
The Way cultivators cultivate the mind and apply normal practice to the worldly way.
Cultivate with a singular focus, and the dust is swept away.
A purified mind illumines the emptiness, and in a non-stop pace the worldly affairs goes.
With a mind of unconditioned kindness, we shall manifest the Buddhas of the ten directions.
Master’s mind dwells nowhere, and disciples follow.
Never has the Buddha Nature changed while the bright nature is inherently unconditioned.
Gone is year after year, the mind remains concentrated.
Into oblivion the time and space shall pass, as the mind power disappears
As the time never flies away, I pray for you all the same.
May your life abundant with wealth, and heart free from worries
May your mind shine with auspiciousness, and you practice good deeds
May your fortune accord with your wishes, as you chant Amitabha-Buddha
May you repent over the wrongs in the Year of Spirit Mouse, and accomplish great merits and virtues in the Year of Golden Ox.
Jan 24, 2009
Master Zhenlin talks on Faith in Response to Quetsions by Patients
When we waver between faith and doubt, we lack in sincerity. That’s when the sickeness demon takes the wind again.
It is good if you feel that it occasionally it gets worsened after you seem to have recovered somewhat. It is time to test how firmly you place the faith in it.
As long as we remain unwavering in our faith, and keep reading the Buddhist scriputre, soon the disease shall say goodbye to you. Many lose faith in front of the challenge. They fail to place firm faith the the power of the Buddha Dharma!
As we know, we only evoke the response from the Buddhas and Bodhisattvas when we show single-minded sincerity. Reading the Sutra of Longevity for a patient can relieve his or her suffering, without producing any negative impact. However, it cannot address the root cause, the karma he or she had created.
Stay firm in your faith and unswerving even before death. If you can make it, the sickness demon shall be afraid of you, and be subdued. After all, you have to receive the retribtions yourself for the karma you have created. Nobody can share it for you. Otherwises, the Buddhas and Bodhisattvas would have taken the share which is your due away from you. There would not be the need to endure the hardship and cultivate the Way!
The Buddha Nature is inherent in all beings! The sentient beings that you take as food, and the lives you harm, though not powerful enough to kill you as they do not cultivate the Way, can certainly pester you all day to make you uncomfortable, either painful or itchy.
As the saying goes, it takes he who tied the bell on the tiger’s neck to untie it. You have to read the sutra and mantra yourself to get fully cured.
It is good if you feel that it occasionally it gets worsened after you seem to have recovered somewhat. It is time to test how firmly you place the faith in it.
As long as we remain unwavering in our faith, and keep reading the Buddhist scriputre, soon the disease shall say goodbye to you. Many lose faith in front of the challenge. They fail to place firm faith the the power of the Buddha Dharma!
As we know, we only evoke the response from the Buddhas and Bodhisattvas when we show single-minded sincerity. Reading the Sutra of Longevity for a patient can relieve his or her suffering, without producing any negative impact. However, it cannot address the root cause, the karma he or she had created.
Stay firm in your faith and unswerving even before death. If you can make it, the sickness demon shall be afraid of you, and be subdued. After all, you have to receive the retribtions yourself for the karma you have created. Nobody can share it for you. Otherwises, the Buddhas and Bodhisattvas would have taken the share which is your due away from you. There would not be the need to endure the hardship and cultivate the Way!
The Buddha Nature is inherent in all beings! The sentient beings that you take as food, and the lives you harm, though not powerful enough to kill you as they do not cultivate the Way, can certainly pester you all day to make you uncomfortable, either painful or itchy.
As the saying goes, it takes he who tied the bell on the tiger’s neck to untie it. You have to read the sutra and mantra yourself to get fully cured.
Jan 23, 2009
Misconceptions on Incense Offering -- Ling Wang
The Spring Festival is coming. Again we see people flock to monasteries and temples to pray and pay homage to Buddhas and Bodhisattvas. Influenced by my grandma, a devote Buddhist believer, I have been a frequent visitor to monasteries since when I was a child. Nevertheless, I was quite blind in many of the practices regarding praying and paying homage before I became a disciple to Master Zhenlin from whom I learn the proper ways. After all, Buddhist temples, in many places, are nowadays run like a business, and those running them con the prayers into paying more than is necessary by claiming, without the least bit of shame, that “it is what the Buddha wants you to do”.
I now would like to talk on the three aspects on which many are deceived regarding the offering of the incense.
Misconception No. 1—You must buy the incense sticks from the store owned by the temple. Otherwise, it won’t be efficacious!
I have been told of this several times. On some occasions, they would tell us politely not to use the incense sticks I brought along but have to pay for new ones there, while on some other occasions, mine got confiscated.
Master: The Buddhas and Boddhisattvas do not discriminate. Anyway, how different can the incense sticks sold at a temple store from those sold elsewhere? In the final analysis, it is all driven by self-interest that they say so. There is no need to argue with them if you meet such a situation. Just do as what you think is right.
Misconception 2: You get the most blessings if you are the first to offer incense to the Buddha on the first day of the year in the Chinese Lunar Calendar.
So people throng the temple, making it crowded to the extreme on that day. Some even go into fierce fighting or quarreling in order to get to the position, making quite a scene out of themselves before the Buddha. In some places, bidding is organized. Those who bid the highest get to be the first.
Master: The Buddhas and Bodhisattvas do not habour any discriminative mind. Therefore, one certainly does not get the most blessings or more than others simply because he or she makes it to be the first to offer incense to them.
The biggest blessings will be bestowed on those who make the offering with utmost reverence and sincerity. It has nothing to do with whether one makes the offering ahead of all the other people. It all depends on whether one shows respect, sincerity, and faith.
Misconception No. 3 – The number of incense sticks burnt depends on which Buddha we are bow to. The higher the incense sticks, and larger the candles, the better.
Quite often we are told that “you don’t receive the blessings unless you burn this or that number of incense sticks before this Bodhisattva and the number is different for that Bodhisattva.”
Master: “They say that you have to burn 12 incense sticks before this Bodhisattva, 13 before that, and 9 before yet another one. If this holds water, it seems that richer people get greater blessings as they can afford more incense sticks and larger-sized candles. Certainly it is not the truth. Shakyamuni Buddha has never said so. If you cannot afford incense sticks, it is fine to replace them with a withered twig-- Please note that it has to be a withered. You’d commit an offense if you get a living one—Shakymuni Buddha makes it clear that it is meritorious as well. Do we need to be discriminative like that as to how many incense sticks should be burnt?
The remark is found in The Sutra Of Casket Seal Dharani from the Secrete Whole Bodies’ Relics of All Buddhas' hearts:
If any body lives in a poor family because he was miserly, his clothes can not cover his body. His food can not keep him survival. He appears to be very week and thin, people don't like to see him. This person feels ashamed. He goes to a mountain taking some wild flowers. He grinds some wood to make incense. He goes to the front of this Stupa to prostrate and make offerings. He walks around the Stupa seven times clockwise. He weeps and repents. The poor effect is deleted and wealth comes suddenly. Seven gems come like raining. Nothing is in shortage. But at this time he should offer to The Buddha and The Dharma; and donate to the poor. If he is miserly, the wealth will disappear suddenly.
I now would like to talk on the three aspects on which many are deceived regarding the offering of the incense.
Misconception No. 1—You must buy the incense sticks from the store owned by the temple. Otherwise, it won’t be efficacious!
I have been told of this several times. On some occasions, they would tell us politely not to use the incense sticks I brought along but have to pay for new ones there, while on some other occasions, mine got confiscated.
Master: The Buddhas and Boddhisattvas do not discriminate. Anyway, how different can the incense sticks sold at a temple store from those sold elsewhere? In the final analysis, it is all driven by self-interest that they say so. There is no need to argue with them if you meet such a situation. Just do as what you think is right.
Misconception 2: You get the most blessings if you are the first to offer incense to the Buddha on the first day of the year in the Chinese Lunar Calendar.
So people throng the temple, making it crowded to the extreme on that day. Some even go into fierce fighting or quarreling in order to get to the position, making quite a scene out of themselves before the Buddha. In some places, bidding is organized. Those who bid the highest get to be the first.
Master: The Buddhas and Bodhisattvas do not habour any discriminative mind. Therefore, one certainly does not get the most blessings or more than others simply because he or she makes it to be the first to offer incense to them.
The biggest blessings will be bestowed on those who make the offering with utmost reverence and sincerity. It has nothing to do with whether one makes the offering ahead of all the other people. It all depends on whether one shows respect, sincerity, and faith.
Misconception No. 3 – The number of incense sticks burnt depends on which Buddha we are bow to. The higher the incense sticks, and larger the candles, the better.
Quite often we are told that “you don’t receive the blessings unless you burn this or that number of incense sticks before this Bodhisattva and the number is different for that Bodhisattva.”
Master: “They say that you have to burn 12 incense sticks before this Bodhisattva, 13 before that, and 9 before yet another one. If this holds water, it seems that richer people get greater blessings as they can afford more incense sticks and larger-sized candles. Certainly it is not the truth. Shakyamuni Buddha has never said so. If you cannot afford incense sticks, it is fine to replace them with a withered twig-- Please note that it has to be a withered. You’d commit an offense if you get a living one—Shakymuni Buddha makes it clear that it is meritorious as well. Do we need to be discriminative like that as to how many incense sticks should be burnt?
The remark is found in The Sutra Of Casket Seal Dharani from the Secrete Whole Bodies’ Relics of All Buddhas' hearts:
If any body lives in a poor family because he was miserly, his clothes can not cover his body. His food can not keep him survival. He appears to be very week and thin, people don't like to see him. This person feels ashamed. He goes to a mountain taking some wild flowers. He grinds some wood to make incense. He goes to the front of this Stupa to prostrate and make offerings. He walks around the Stupa seven times clockwise. He weeps and repents. The poor effect is deleted and wealth comes suddenly. Seven gems come like raining. Nothing is in shortage. But at this time he should offer to The Buddha and The Dharma; and donate to the poor. If he is miserly, the wealth will disappear suddenly.
Jan 22, 2009
Gradually, the pictures are unfolded…(Master Zhenlin)
The Buddha Dharma can be both easy and difficult. Your coming to practice the Dharma is analogous to getting on a boat. You shall come to feel it personally if you pull the oars yourself. Aware that you are cultivating the Proper Way, deceased relatives and friends shall show up in your dream, asking you for a favor to ferry them over.
Cultivate the Dharma with a singular focus. The myriad pictures along the way are as dazzling as the flowers reflected in the mirror and moon in the river that addle your mind. They shall all come to emptiness. While you may take a look at how illusive they are, do not allow them to have any imprint in your mind. Do not be fettered by curiosity. Refrain from the vanity of thinking yourself as having achieved more than others.
Stay vigorous and do not slacken your efforts in cultivation. Dismiss the ever-changing illusion in the mirror with a smile. The Six Paths shall all appear before you, being both false and yet true. Do not be taken away by the wonders of the Buddhalands in the ten directions. Mind you, though, if you contemplate the state with an unconditioned mind, the Heavenly Demon Papiyan shall come to disturb your mind of suchness, as gone are the days of peace for him. Incalculable as his tricks may be, they work only if your mind is characterized by greed, hatred, and ignorance!
A genuine cultivator should let go of the worldly affairs. While it may be easy for you to cast away the greed for worldly ways, you may fail to spot the greed for the Buddha Dharma. It is a trap conjured up by Papiyan. Many get trapped in the demonic net if without the guidance of an enlightened master. Worse, they continue to be arrogant even when trapped. They may mistake the state presented before them by spiritual penetration as Nirvana.
One endowed with wisdom shall be able to transcend the self, and let go the attachment and greed. By then, Papiyan won’t be able to do anything about you even having exhausted his tricks, but shall have to bow to you reverently. Having been freed from the Banner of Victory erected by Papiyan, the mind demon of arrogance awaits you ahead. So terrible is the mind of arrogance that it accompanies you constantly even you have certified to the eighth-level Bodhisattva. Once your mind is rattled by it, the ten external Ways shall soon take the wind.
The pictures unfolded before you are dazzling as you cultivate further. Once attached to them, you get deviated from the Proper Way. Watch them without getting attached to them, and, like the flowers reflected in the mirror and moon in the water, they all end in emptiness. With a mind of concentration, you shall enter the state of the Lotus. You shall manifest the countenance of a Buddha disciple, youthful like that of Manjushri Bodhisattva and Samantabhadra Bodhisattva.
With the manifestation of the appearance of a Buddha Disciple, you will be certified to be a Tenth-level Bodhisattva, close to knowing the Dharma Nature of the Buddha Dharani. You shall attain a golden body with 32 marks.
So myriad are the pictures along the way that they are beyond description. If you understand the verses in the passage, you are on the Bodhi Way towards enlightenment. While the word and verse are easily understandable, how many can truly grasp the states beyond them? It is indeed afflicting!
Cultivate the Dharma with a singular focus. The myriad pictures along the way are as dazzling as the flowers reflected in the mirror and moon in the river that addle your mind. They shall all come to emptiness. While you may take a look at how illusive they are, do not allow them to have any imprint in your mind. Do not be fettered by curiosity. Refrain from the vanity of thinking yourself as having achieved more than others.
Stay vigorous and do not slacken your efforts in cultivation. Dismiss the ever-changing illusion in the mirror with a smile. The Six Paths shall all appear before you, being both false and yet true. Do not be taken away by the wonders of the Buddhalands in the ten directions. Mind you, though, if you contemplate the state with an unconditioned mind, the Heavenly Demon Papiyan shall come to disturb your mind of suchness, as gone are the days of peace for him. Incalculable as his tricks may be, they work only if your mind is characterized by greed, hatred, and ignorance!
A genuine cultivator should let go of the worldly affairs. While it may be easy for you to cast away the greed for worldly ways, you may fail to spot the greed for the Buddha Dharma. It is a trap conjured up by Papiyan. Many get trapped in the demonic net if without the guidance of an enlightened master. Worse, they continue to be arrogant even when trapped. They may mistake the state presented before them by spiritual penetration as Nirvana.
One endowed with wisdom shall be able to transcend the self, and let go the attachment and greed. By then, Papiyan won’t be able to do anything about you even having exhausted his tricks, but shall have to bow to you reverently. Having been freed from the Banner of Victory erected by Papiyan, the mind demon of arrogance awaits you ahead. So terrible is the mind of arrogance that it accompanies you constantly even you have certified to the eighth-level Bodhisattva. Once your mind is rattled by it, the ten external Ways shall soon take the wind.
The pictures unfolded before you are dazzling as you cultivate further. Once attached to them, you get deviated from the Proper Way. Watch them without getting attached to them, and, like the flowers reflected in the mirror and moon in the water, they all end in emptiness. With a mind of concentration, you shall enter the state of the Lotus. You shall manifest the countenance of a Buddha disciple, youthful like that of Manjushri Bodhisattva and Samantabhadra Bodhisattva.
With the manifestation of the appearance of a Buddha Disciple, you will be certified to be a Tenth-level Bodhisattva, close to knowing the Dharma Nature of the Buddha Dharani. You shall attain a golden body with 32 marks.
So myriad are the pictures along the way that they are beyond description. If you understand the verses in the passage, you are on the Bodhi Way towards enlightenment. While the word and verse are easily understandable, how many can truly grasp the states beyond them? It is indeed afflicting!
Jan 21, 2009
How to Consecrate a Buddha or Bodhisattva Figure -- Ling Wang
I consecrated the Avalokitesvara Bodhisattva figure enshrined at home today according to the teaching by Master Zhenlin.
This is how it is done:
First, we need to show single-minded sincerity!
Second, we place a very efficacious and marvelous sutra inside the figure, and the consecration is done. The Sutra Of Casket Seal Dharani from the Secrete Whole Bodies’ Relics of All Buddhas' hearts is, or the Sutra of Casket, is the very Sutra we use to concentrate a Buddha or Bodhisattva figure.
When I told my parents that I would like to bring home a Avalokitesvara Bodhisattva figure and make offerings to it, they said, “Will that work? Don’t you have to had it consecrated by someone at the temple? Will it be efficacious?” I assume many Buddhist believers have got the same response as this before. I did not know what to do until I became a disciple of Master Zhenlin and read his Lectures on the Sutra of Casket. It is as simple as putting the very sutra inside the figure. Amitabha-Buddha! My best respect to you, Master!
It should be stressed that all the sutras of the twelve sections of the Tripitaka, the Secrete Whole Bodies’ Relics of All Buddhas' hearts is, or the Sutra of Casket is the only one that can be used to consecrate a Buddha or Bodhisattva figure when placed inside it.
The Sutra of Casket is marvelous in another way that it can be used to ferry over a died ancestor to the World of Ultimate Bliss. Read the mantra contained in the Sutra for seven times, the died ancestor shall be freed from the torture of the hell and enter the World of Ultimate Bliss.
There are some myths about the practice of consecration. I made the following summary based on Master Zhenlin’s teachings.
1- Many people use the Great Compassion Mantra for consecration. It is not the right way. You may use it to clean the alter at the consecration ceremony. Shakyamuni Buddha did not tell us to place the Mantra into a Buddha or Bodhisattva figure. If we do so, we commit an offense of slandering it. How can we expect it to be efficacious?
2- I also learn that some people would read the Sutra of Heart, burn it, and then place the ash inside the figure. They thought that by doing so they have consecrated the figure. No! That is what how we use the Heart Sutra.
3-Some believers are very careful about the date and time when a Buddhist figure is being brought to their home. They also go into details about the exact location and position as to where the figure is enshrined. They certainly do not have any knowledge about how extensive and all-embracing the Buddha Dharma is.
4- Some think that a Buddhist figure brought home from the store at a temple must have been consecrated. This is another myth. The consecration should be done by a master who is well-cultivated and advanced in his practice of the Buddha Dharma, and knows how to enpower the figure with spiritual strength by properly using Buddhist sutras and mantras. At a consecration ceremony, the master shall give a lecture on the Dharma, to prevent his disciples from getting lost in their cultivation and practice and into the proper path. If a master cannot make it, the figure would be no more than a piece of wood even the consecration ceremony is over. There are very few masters so well-cultivated nowadays. (Master Zhenlin is certainly one of the few, who has been a perfect example for we disciples and who guide us to walk on the right path, and make sure that the Proper Dharma abides.)
5-It doesn’t matter if a Buddha or Bodhisattva figure is not consecrated. As long as we show sincerity, keep reading sutras and practising the Dharma before it, gradually it gains spiritual power.
Where to get the Secrete Whole Bodies’ Relics of All Buddhas' hearts?
I got the Sutra of Casket from this website: http://www.bqyj.net/main.php. A special thanks to the fellow-cultivators!
However, as confirmed by Master Zhenlin last night, we may also download it online and print it by ourselves. It is the same efficacious. Most of us are blinded by superstitious teachings that often we lose some very basic common ground. Remember how Buddhist sutras were first circulated? By people hand-writing them down! How come a printed version by ourselves would not work? We only need to show sincerity. Buddha and Bodhisattvas won’t mind whether it is printed by a specialized printing team or ourselves at home.
Background
Many ask whether consecration of a Buddhist figure is a must. This is a ceremony that originated from over 2,000 years ago when Shakyamuni Buddha consecrated His statue. He endowed the wood statue with spiritual power and Buddha-nature with His Buddha energy.
In fact, the Sutra of Casket is meant to bring benefits to all the living beings by Shakyamuni. It can endow a Buddha figure, statue, or pagoda, with spiritual power and Buddha-nature, or what is referred to as consecration by us. Shakyamuni Buddha explains in clear-cut terms the merits, virtues, and wonderful functions of the Sutra. Once it is placed inside a Buddha figure or pagoda, or a Dharma-practice facility, it shall immediately be made by seven gems, and growby the power of this Dharani to Akanistha Heaven (Ornidary people cannot see it with naked eyes. However, people endowed with deva eyes and Dharma eyes can find it). All heavenly kings and gods come down to do offering to it three times day and night. As long as we show single-minded sincerity, make offerings to it, it is very efficacious and we get responses all the time for the wished we make.
Excerpt of the Sutra regarding Consecration
"If anybody writes this Sutra and put it into a Stupa. It will be a Stupa of all Buddhas' Vajra Store. It is also a Stupa of all Buddhas' Dharani Heart Secrete Blessing. It is a Stupa of ninety nine hundred thousand kotis Buddhas. It is also a Stupa of all Buddhas' tops and eyes. It will be protected by all Buddhas' spiritual power. If anybody put this Sutra into a Stupa or a Buddha statue, This Statue will be made by seven gems. It will be very efficacious and will fulfill all wishes. The umbrellas, covers, nets, wheels, plates, bells, bases and steps will be made by power. The material from mud, wood, stone or brickwill become seven gems because of the power of this sutra.
All Buddhas will add their powerful force and continuousely bless this Sutra by honest speech.
Amitabha-Buddha! My best respect to Master Zhenlin! May more people blessed by the kindness and compassion of Shakyamuni Buddha! May Proper Dharma abide forever!
This is how it is done:
First, we need to show single-minded sincerity!
Second, we place a very efficacious and marvelous sutra inside the figure, and the consecration is done. The Sutra Of Casket Seal Dharani from the Secrete Whole Bodies’ Relics of All Buddhas' hearts is, or the Sutra of Casket, is the very Sutra we use to concentrate a Buddha or Bodhisattva figure.
When I told my parents that I would like to bring home a Avalokitesvara Bodhisattva figure and make offerings to it, they said, “Will that work? Don’t you have to had it consecrated by someone at the temple? Will it be efficacious?” I assume many Buddhist believers have got the same response as this before. I did not know what to do until I became a disciple of Master Zhenlin and read his Lectures on the Sutra of Casket. It is as simple as putting the very sutra inside the figure. Amitabha-Buddha! My best respect to you, Master!
It should be stressed that all the sutras of the twelve sections of the Tripitaka, the Secrete Whole Bodies’ Relics of All Buddhas' hearts is, or the Sutra of Casket is the only one that can be used to consecrate a Buddha or Bodhisattva figure when placed inside it.
The Sutra of Casket is marvelous in another way that it can be used to ferry over a died ancestor to the World of Ultimate Bliss. Read the mantra contained in the Sutra for seven times, the died ancestor shall be freed from the torture of the hell and enter the World of Ultimate Bliss.
There are some myths about the practice of consecration. I made the following summary based on Master Zhenlin’s teachings.
1- Many people use the Great Compassion Mantra for consecration. It is not the right way. You may use it to clean the alter at the consecration ceremony. Shakyamuni Buddha did not tell us to place the Mantra into a Buddha or Bodhisattva figure. If we do so, we commit an offense of slandering it. How can we expect it to be efficacious?
2- I also learn that some people would read the Sutra of Heart, burn it, and then place the ash inside the figure. They thought that by doing so they have consecrated the figure. No! That is what how we use the Heart Sutra.
3-Some believers are very careful about the date and time when a Buddhist figure is being brought to their home. They also go into details about the exact location and position as to where the figure is enshrined. They certainly do not have any knowledge about how extensive and all-embracing the Buddha Dharma is.
4- Some think that a Buddhist figure brought home from the store at a temple must have been consecrated. This is another myth. The consecration should be done by a master who is well-cultivated and advanced in his practice of the Buddha Dharma, and knows how to enpower the figure with spiritual strength by properly using Buddhist sutras and mantras. At a consecration ceremony, the master shall give a lecture on the Dharma, to prevent his disciples from getting lost in their cultivation and practice and into the proper path. If a master cannot make it, the figure would be no more than a piece of wood even the consecration ceremony is over. There are very few masters so well-cultivated nowadays. (Master Zhenlin is certainly one of the few, who has been a perfect example for we disciples and who guide us to walk on the right path, and make sure that the Proper Dharma abides.)
5-It doesn’t matter if a Buddha or Bodhisattva figure is not consecrated. As long as we show sincerity, keep reading sutras and practising the Dharma before it, gradually it gains spiritual power.
Where to get the Secrete Whole Bodies’ Relics of All Buddhas' hearts?
I got the Sutra of Casket from this website: http://www.bqyj.net/main.php. A special thanks to the fellow-cultivators!
However, as confirmed by Master Zhenlin last night, we may also download it online and print it by ourselves. It is the same efficacious. Most of us are blinded by superstitious teachings that often we lose some very basic common ground. Remember how Buddhist sutras were first circulated? By people hand-writing them down! How come a printed version by ourselves would not work? We only need to show sincerity. Buddha and Bodhisattvas won’t mind whether it is printed by a specialized printing team or ourselves at home.
Background
Many ask whether consecration of a Buddhist figure is a must. This is a ceremony that originated from over 2,000 years ago when Shakyamuni Buddha consecrated His statue. He endowed the wood statue with spiritual power and Buddha-nature with His Buddha energy.
In fact, the Sutra of Casket is meant to bring benefits to all the living beings by Shakyamuni. It can endow a Buddha figure, statue, or pagoda, with spiritual power and Buddha-nature, or what is referred to as consecration by us. Shakyamuni Buddha explains in clear-cut terms the merits, virtues, and wonderful functions of the Sutra. Once it is placed inside a Buddha figure or pagoda, or a Dharma-practice facility, it shall immediately be made by seven gems, and growby the power of this Dharani to Akanistha Heaven (Ornidary people cannot see it with naked eyes. However, people endowed with deva eyes and Dharma eyes can find it). All heavenly kings and gods come down to do offering to it three times day and night. As long as we show single-minded sincerity, make offerings to it, it is very efficacious and we get responses all the time for the wished we make.
Excerpt of the Sutra regarding Consecration
"If anybody writes this Sutra and put it into a Stupa. It will be a Stupa of all Buddhas' Vajra Store. It is also a Stupa of all Buddhas' Dharani Heart Secrete Blessing. It is a Stupa of ninety nine hundred thousand kotis Buddhas. It is also a Stupa of all Buddhas' tops and eyes. It will be protected by all Buddhas' spiritual power. If anybody put this Sutra into a Stupa or a Buddha statue, This Statue will be made by seven gems. It will be very efficacious and will fulfill all wishes. The umbrellas, covers, nets, wheels, plates, bells, bases and steps will be made by power. The material from mud, wood, stone or brickwill become seven gems because of the power of this sutra.
All Buddhas will add their powerful force and continuousely bless this Sutra by honest speech.
Amitabha-Buddha! My best respect to Master Zhenlin! May more people blessed by the kindness and compassion of Shakyamuni Buddha! May Proper Dharma abide forever!
Jan 20, 2009
Safety Tips against a Natural Disaster - Zhenlin (Master)
The Law of Cause and Effect is applicable to explain the breakout of any natural disaster. To use a scientific term, it breaks out because the conditions for the conversion of energy are satisfied, and is a result of the fact that mankind has been harming Nature. Human power appears so tiny before a natural disaster. There is no way we can prevent it. Usually, there are tremendous losses in property and casualty. In the eyes of Shakyamuni Buddha, all of these appear so tiny. He knows that these disasters take place as a result of the karma mankind has created. He leaves behind expedient means for us to keep safe in front of them, as long as we can use them properly.
Let me tell you just one of them. As long as we place into a Buddha figure or stupa enshrined at home The Sutra Of Casket Seal Dharani from the Secrete Whole Bodies’ Relics of All Buddhas' hearts is, or the Sutra of Casket, the whole family shall stay safe from a disaster. Take for example, the outbreak of foot-and-mouth disease and then the Sichuan earthquake. The child of one of my disciples contracted the foot-and-mouth disease. He read the Sutra of Longevity for the child, and he got recovered very soon. Another disciple, Ling Zu, is from Sichuan. She lived close to Wenchuan City, the epicenter of the quake. In fact, all the three members of her family are my disciples. They had known me before the earthquake. They did what I had told them and concecrated a Buddha figure by placing the Sutra of Casket inside the figure and enshrined it at home. Ling Zu is a school teacher. She was at school when the earthquake hit. The school buildings were severely damaged. She had stayed at the school to get all the students into safe place before she had the time to call home, thinking that it must have been totally destroyed. To her surprise, however, she was told that everything was safe and fine at home. After she went home, she found that the neighbouring flats had been damaged to varying degrees, while hers remained intact. Not even the glass bottle placed on top of the gardrobe fell from it. She was so amazed by it and told it to me. I told her that it was all within expectations.
The Buddha Dharma is wonderful beyond words. Many of you may feel doubtful when reading this. Anyway, I hope those of you who want to stay safe in front of a disaster do it accordingly. The Buddha Dharma is limitless in its wonder, and it esoteric beyond description. If you don’t understand why, you are welcome to join our family and cultivate it together with us, and you shall know why.
(Disciple note: The Sutra of Casket Seal can also be used to consecrate a Buddha figure, as well as deliver a deceased ancestor to the Land of Ultimate Bliss.)
Let me tell you just one of them. As long as we place into a Buddha figure or stupa enshrined at home The Sutra Of Casket Seal Dharani from the Secrete Whole Bodies’ Relics of All Buddhas' hearts is, or the Sutra of Casket, the whole family shall stay safe from a disaster. Take for example, the outbreak of foot-and-mouth disease and then the Sichuan earthquake. The child of one of my disciples contracted the foot-and-mouth disease. He read the Sutra of Longevity for the child, and he got recovered very soon. Another disciple, Ling Zu, is from Sichuan. She lived close to Wenchuan City, the epicenter of the quake. In fact, all the three members of her family are my disciples. They had known me before the earthquake. They did what I had told them and concecrated a Buddha figure by placing the Sutra of Casket inside the figure and enshrined it at home. Ling Zu is a school teacher. She was at school when the earthquake hit. The school buildings were severely damaged. She had stayed at the school to get all the students into safe place before she had the time to call home, thinking that it must have been totally destroyed. To her surprise, however, she was told that everything was safe and fine at home. After she went home, she found that the neighbouring flats had been damaged to varying degrees, while hers remained intact. Not even the glass bottle placed on top of the gardrobe fell from it. She was so amazed by it and told it to me. I told her that it was all within expectations.
The Buddha Dharma is wonderful beyond words. Many of you may feel doubtful when reading this. Anyway, I hope those of you who want to stay safe in front of a disaster do it accordingly. The Buddha Dharma is limitless in its wonder, and it esoteric beyond description. If you don’t understand why, you are welcome to join our family and cultivate it together with us, and you shall know why.
(Disciple note: The Sutra of Casket Seal can also be used to consecrate a Buddha figure, as well as deliver a deceased ancestor to the Land of Ultimate Bliss.)
Jan 19, 2009
Master Zhenlin Talks on Sitting in Ch'an from the Sixth Patriarch's Platform Dharma Jewel Sutra
Chapter V: Sitting in Chan, the Sixth Patriarch’s Dharma Jewel Platform Sutra
translation by Buddhist Text Translation Society
“The door of sitting in Ch’an consists fundamentally of attaching oneself neither to the mind nor to purity; it is not non-movement. One might speak of becoming attached to the mind, and yet the mind is fundamentally false. You should know that the mind is like an illusion, and therefore there is nothing to which you can become attached. One might say that to practice Ch’an is to attach oneself to purity, yet the nature of people is basically pure. It is because of false thinking that the True Suchness is obscured. Simply have no false thinking, and the nature will be pure itself. If an attachment to purity arises in your mind, a deluded idea of purity will result. What is delusory does not exist, and the attachment is false. Purity has no form or mark and yet there are those who set up the mark of purity as an achievement. Those with this view obstruct their own original nature and become bound by purity.
Good knowing advisors, one who cultivates non-movement does not notice whether other people are right or wrong, good or bad, or whether they have other faults. This is the non-movement of the self-nature.
Good Knowing Advisors, although the body of the confused person may not move, as soon as he opens his mouth he speaks what is right and wrong about others, of their good points and shortcomings, and so he turns his back on the Way. Attachment to the mind and attachment to purity are obstructions to the Way.
The Master instructed the assembly, “Good Knowing Advisors, what is meant by ‘sitting in Ch’an?’ In this unobstructed and unimpeded Dharma-door, the mind’s thoughts do not arise with respect to any good or evil external state. That is what ‘sitting’ is. To see the unmoving self-natuer inwardly is Ch’an.
Good knowing advisors, what is meant by Ch’an concentration? Being separate from external marks is Ch’an. Not being confused inwardly is concentration.
If you become attached to external marks, your mind will be confused inwardly. If you are separate from external marks, inwardly your mind will be unconfused. The original nature is naturally pure, in a natural state of concentration. Confusion arises merely because states are seen and attended to. If the mind remains unconfused when any state is encountered, that is true concentration.
Good Knowing Advisors, being separate from all external marks is Ch’an and being inwardly unconfused is concentration. External Ch’an and inward concentration are Ch’an concentration. The Vimalakirti Sutra says, ‘Just then, suddenly return and regain the original mind.’The Bodhisattva-shila Sutra says, ‘Our basic nature is pure of itself.’ Good Knowing Advisors, in every thought, see your own clear and pure original nature. Cultivate, practice, realize the Buddha Way!”
“The door of sitting in Ch’an consists fundamentally of attaching oneself neither to the mind nor to purity; it is not non-movement.”
Commentary:
Got the point? This is about sitting in Ch’an, and is consistent with what I have always told you to do. When sitting in Ch’an, do not get attached to the mind. Do not try to control the idle thoughts. Many are teaching people how to sit in Ch’an, but few truly understand the instructional talk by the Six Patriarch. He made it clear to us that we do not need to apply efforts to control the idle thoughts. “It is not non-movement.” This, again, reminds us that we do not need to do anything about the idle thoughts. If we do, we get attached to the mark. A genuine cultivator who is truly enlightened thinks and talks exactly the same as the Sixth Patriarch did. Long time ago I told it to you, which was consistent with the teachings by the Six Patriarch, except that I spoke in modern language, while he in ancient language.
“One might speak of becoming attached to the mind, and yet the mind is fundamentally false.”
Commentary:
This is a reminder to us: if we try to rid us of the idle thoughts, we get into a smaller-scoped state.
“You should know that the mind is like an illusion”, this is to say, your mind is illusive, and will eventually lead you to empty illusion.
“and therefore there is nothing to which you can become attached.”
Commentary:
It is necessary to discard it all. As I have always taught you that you need to change the way you cultivate the mind, based on the foundations you have built of sitting in meditation and practicing Qi-gong (the exercise of breath). You just sit there, unmoved, thinking about nothing, and staying in accord with conditions. Do not pay attention to them if there are idle thoughts rattling your mind. Let them be. This is the supreme way to cultivate the mind.
“One might say that to practice Ch’an is to attach oneself to purity, yet the nature of people is basically pure. It is because of false thinking that the True Suchness is obscured.”
Commentary:
Our true mind is wonderful and bright. The inherent Buddha-nature we have is originally pure. It is because of the discriminative mind we have that they develop to be false thinking. And, with the false thinking, the True Suchness is obscured.
“Simply have no false thinking, and the nature will be pure itself. If an attachment to purity arises in your mind, a deluded idea of purity will result. What is delusory does not exist, and the attachment is false.”
Commentary:
If you get attached to the mark, you are applying a conditioned mind, or delusion, in an attempt to achieve purity.
“Purity has no form or mark and yet there are those who set up the mark of purity as an achievement. Speaking is a tool. ”
Commentary:
Purity is formless and unmarked. It is for the sake of helping us to get purified that we talk about it. Purity does not have any mark. “Speaking is a tool.” As I told you just now, purity does not have any mark. Its mark it not the mark. Why are we talking about purity all the time? It is so because some of you would fail to understand it or get enlightened if we do not say so. Therefore, we speak it in a way to help people understand it.
“Those with this view obstruct their own original nature and become bound by purity.”
Commentary:
(If you get attached to it), you get bound by purity. Purity comes into existence because of discrimination.
“Good knowing advisors, one who cultivates non-movement does not notice whether other people are right or wrong, good or bad, or whether they have other faults. This is the non-movement of the self-nature.”
Commentary:
What does “the non-movement of the self-nature” mean? It means we turn a blind eye to the both the strengths and weaknesses of others. So, you need to keep it in mind. That is to say, if you feel favorable or unfavorable to someone, or you find in him strengths or weaknesses, your self-nature is being under the control of false thinking.
The Six Patriarch then goes on to talk on “one who cultivates non-movement does not notice…”. This is to say that when we are in Ch’an concentration, we do not see others as good or bad, right or wrong, be they our parents, children, relatives, friends, people who know or do not know. We do not apply a discriminative mind to judging them. They are but a member of the beings.
If you can make it, you achieve the non-movement of self-nature. You are in Ch’an concentration. Once in such a state, you shall be in Ch’an concentration whether you are walking, sitting, lying down, or reclining. If you cannot make it, you are in delusion.
“Good Knowing Advisors, although the body of the confused person may not move, as soon as he opens his mouth he speaks what is right and wrong about others, of their good points and shortcomings, and so he turns his back on the Way.”
Commentary:
This is to say that while some are able to sit in stillness for three years or five years, and therefore conclude that they have achieve the Ch’an concentration, yet once they are out in the street, they speak against other Dharma Masters or cultivators and challenging their cultivation. See, opening one’s mouth to speak what is right and wrong about others is against the Way. If one acts like this, one is yet to achieve Ch’an concentration, let along being enlightened.
“Attachment to the mind and attachment to purity are obstructions to the Way.”
Commentary:
This is to say that when cultivation the Ch’an concentration or practicing sitting in meditation, we don’t need to go out of the way to keep our mind under control, to purify it, or set it at peace. That can be obstructions to the cultivation. That is not the right means to cultivate the Way. Remember the other day how I scolded you. You have been my disciples and listening to my lectures for quite sometime, and yet you don’t seem to have accepted well. If the Bodhisattvas are too kind to knock your head with a ferule, I am going to do it with a big hammer (Laughter).
Those who have been enlightened and who act in accordance with the Buddha Dharma always speak consistently. I am now giving you my explanations of the remarks by the Sixth Patriarch. That I am doing so it to prove to you that what I speak is consistent with his, except that I speak in the language of the present era, which is more understandable, while he in ancient language. “Attachment to the mind and attachment to purity are obstructions to the Way.” This is to say if you deliberately try to control your mind, you in turn shall be controlled by it. Couldn’t be worse should that happen. You would be imposing obstacles for yourself by doing so. It impedes your progress. Take time to learn my teachings to you. I have been talking on this time and again. This is but a process. It is only normal that your mind is rattled by afflictions and idle thoughts. Pay no attention to it. Stay in accord with conditions. The more you want to purify the mind, the more it is obstructing you.
“Good knowing advisors, what is meant by Ch’an concentration? Being separate from external marks is Ch’an. Not being confused inwardly is concentration. If you become attached to external marks, your mind will be confused inwardly. If you are separate from external marks, inwardly your mind will be unconfused. The original nature is naturally pure, in a natural state of concentration. Confusion arises merely because states are seen and attended to. If the mind remains unconfused when any state is encountered, that is true concentration.”
Commentary:
He who is truly in Ch’an concentration is unobstructed and unfettered. He never imposes any obstacles for himself. This is the same as what I have always stressed to you. All Dharmas are natural. Whatever we do, it should be natural. Are you being natural if you still there with a mind of idle thoughts? Yes, you are. It is so because you have yet to achieve Ch’an concentration, surely it is natural for you to have idle thoughts. Don’t care about them. Let them be. Will you still be bothered by them if you have thought them through? Surely not. I have been talking about this for so many times and yet you all seem to have failed to realize it. You are always imposing obstacles for yourselves. T hat is why you have failed to reach a more advanced state. There is nobody but you yourselves that are making it difficult for you. You keep building a wall to prevent you from passing.
“If you are separate from external marks, inwardly your mind will be unconfused. The original nature is naturally pure, in a natural state of concentration. Confusion arises merely because states are seen and attended to.”
Commentary:
Why pay attention to it? If you want to make it clear, you are attached to external marks, and as a result confusion arises. You asked me why. I have told you before that everything is empty. Pay no attention to it. It is not only Zhi Xin that faces such a challenge. Ling Kong, too, had this problem sometime ago. Fortunately she is free from it now. I guess she has received too much scolding from me. (Ling Kong commented: I don’t mind being scolded by Master everyday. J ) She always asked me why. Why bother about the external marks? Now keep in mind what I say to you: Do not think about it, or look into it, or try to figure out why, if any state should appear before you either when you are practicing Ch’an concentration or sitting in meditation. If you try doing so, you will get confused.
“If you are separate from external marks, inwardly your mind will be unconfused. The original nature is naturally pure, in a natural state of concentration. Confusion arises merely because states are seen and attended to. If the mind remains unconfused when any state is encountered, that is true concentration.”
Commentary:
If you meet such a state, talk to me. However, some of you simply don’t do it, presuming that anyway you shall figure it out yourself. “If the mind remains unconfused when any state is encountered, that is true concentration.” This is a remark by the Sixth Patriarch. He certainly was enlightened.
“Good Knowing Advisors, being separate from all external marks is Ch’an and being inwardly unconfused is concentration. External Ch’an and inward concentration are Ch’an concentration.’The Bodhisattva-shila Sutra says, ‘Our basic nature is pure of itself.’Good Knowing Advisors, in every thought, see your own clear and pure original nature. Cultivate, practice, realize the Buddha Way!”
Commentary:
“Good Knowing Advisors, being separate from all external marks is Ch’an”—If a state appears when you are practicing Ch’an concentration or sitting in meditation, do not bother with it. You can talk about it with me, and try to feel it, though. As I said to you before, you can observe it and get to feel it, but do not try to figure out why. Can you make it? When you are separate from the external marks, you are in the state of Ch’an concentration.
“and being inwardly unconfused is concentration. External Ch’an and inward concentration are Ch’an concentration.’The Bodhisattva-shila Sutra says, ‘Our basic nature is pure of itself.’Good Knowing Advisors, in every thought, see your own clear and pure original nature. Cultivate, practice, realize the Buddha Way!”
Commentary:
You are not supposed to go out of your way for all the troubles. If you do, you are setting up obstacles for yourself.
translation by Buddhist Text Translation Society
“The door of sitting in Ch’an consists fundamentally of attaching oneself neither to the mind nor to purity; it is not non-movement. One might speak of becoming attached to the mind, and yet the mind is fundamentally false. You should know that the mind is like an illusion, and therefore there is nothing to which you can become attached. One might say that to practice Ch’an is to attach oneself to purity, yet the nature of people is basically pure. It is because of false thinking that the True Suchness is obscured. Simply have no false thinking, and the nature will be pure itself. If an attachment to purity arises in your mind, a deluded idea of purity will result. What is delusory does not exist, and the attachment is false. Purity has no form or mark and yet there are those who set up the mark of purity as an achievement. Those with this view obstruct their own original nature and become bound by purity.
Good knowing advisors, one who cultivates non-movement does not notice whether other people are right or wrong, good or bad, or whether they have other faults. This is the non-movement of the self-nature.
Good Knowing Advisors, although the body of the confused person may not move, as soon as he opens his mouth he speaks what is right and wrong about others, of their good points and shortcomings, and so he turns his back on the Way. Attachment to the mind and attachment to purity are obstructions to the Way.
The Master instructed the assembly, “Good Knowing Advisors, what is meant by ‘sitting in Ch’an?’ In this unobstructed and unimpeded Dharma-door, the mind’s thoughts do not arise with respect to any good or evil external state. That is what ‘sitting’ is. To see the unmoving self-natuer inwardly is Ch’an.
Good knowing advisors, what is meant by Ch’an concentration? Being separate from external marks is Ch’an. Not being confused inwardly is concentration.
If you become attached to external marks, your mind will be confused inwardly. If you are separate from external marks, inwardly your mind will be unconfused. The original nature is naturally pure, in a natural state of concentration. Confusion arises merely because states are seen and attended to. If the mind remains unconfused when any state is encountered, that is true concentration.
Good Knowing Advisors, being separate from all external marks is Ch’an and being inwardly unconfused is concentration. External Ch’an and inward concentration are Ch’an concentration. The Vimalakirti Sutra says, ‘Just then, suddenly return and regain the original mind.’The Bodhisattva-shila Sutra says, ‘Our basic nature is pure of itself.’ Good Knowing Advisors, in every thought, see your own clear and pure original nature. Cultivate, practice, realize the Buddha Way!”
“The door of sitting in Ch’an consists fundamentally of attaching oneself neither to the mind nor to purity; it is not non-movement.”
Commentary:
Got the point? This is about sitting in Ch’an, and is consistent with what I have always told you to do. When sitting in Ch’an, do not get attached to the mind. Do not try to control the idle thoughts. Many are teaching people how to sit in Ch’an, but few truly understand the instructional talk by the Six Patriarch. He made it clear to us that we do not need to apply efforts to control the idle thoughts. “It is not non-movement.” This, again, reminds us that we do not need to do anything about the idle thoughts. If we do, we get attached to the mark. A genuine cultivator who is truly enlightened thinks and talks exactly the same as the Sixth Patriarch did. Long time ago I told it to you, which was consistent with the teachings by the Six Patriarch, except that I spoke in modern language, while he in ancient language.
“One might speak of becoming attached to the mind, and yet the mind is fundamentally false.”
Commentary:
This is a reminder to us: if we try to rid us of the idle thoughts, we get into a smaller-scoped state.
“You should know that the mind is like an illusion”, this is to say, your mind is illusive, and will eventually lead you to empty illusion.
“and therefore there is nothing to which you can become attached.”
Commentary:
It is necessary to discard it all. As I have always taught you that you need to change the way you cultivate the mind, based on the foundations you have built of sitting in meditation and practicing Qi-gong (the exercise of breath). You just sit there, unmoved, thinking about nothing, and staying in accord with conditions. Do not pay attention to them if there are idle thoughts rattling your mind. Let them be. This is the supreme way to cultivate the mind.
“One might say that to practice Ch’an is to attach oneself to purity, yet the nature of people is basically pure. It is because of false thinking that the True Suchness is obscured.”
Commentary:
Our true mind is wonderful and bright. The inherent Buddha-nature we have is originally pure. It is because of the discriminative mind we have that they develop to be false thinking. And, with the false thinking, the True Suchness is obscured.
“Simply have no false thinking, and the nature will be pure itself. If an attachment to purity arises in your mind, a deluded idea of purity will result. What is delusory does not exist, and the attachment is false.”
Commentary:
If you get attached to the mark, you are applying a conditioned mind, or delusion, in an attempt to achieve purity.
“Purity has no form or mark and yet there are those who set up the mark of purity as an achievement. Speaking is a tool. ”
Commentary:
Purity is formless and unmarked. It is for the sake of helping us to get purified that we talk about it. Purity does not have any mark. “Speaking is a tool.” As I told you just now, purity does not have any mark. Its mark it not the mark. Why are we talking about purity all the time? It is so because some of you would fail to understand it or get enlightened if we do not say so. Therefore, we speak it in a way to help people understand it.
“Those with this view obstruct their own original nature and become bound by purity.”
Commentary:
(If you get attached to it), you get bound by purity. Purity comes into existence because of discrimination.
“Good knowing advisors, one who cultivates non-movement does not notice whether other people are right or wrong, good or bad, or whether they have other faults. This is the non-movement of the self-nature.”
Commentary:
What does “the non-movement of the self-nature” mean? It means we turn a blind eye to the both the strengths and weaknesses of others. So, you need to keep it in mind. That is to say, if you feel favorable or unfavorable to someone, or you find in him strengths or weaknesses, your self-nature is being under the control of false thinking.
The Six Patriarch then goes on to talk on “one who cultivates non-movement does not notice…”. This is to say that when we are in Ch’an concentration, we do not see others as good or bad, right or wrong, be they our parents, children, relatives, friends, people who know or do not know. We do not apply a discriminative mind to judging them. They are but a member of the beings.
If you can make it, you achieve the non-movement of self-nature. You are in Ch’an concentration. Once in such a state, you shall be in Ch’an concentration whether you are walking, sitting, lying down, or reclining. If you cannot make it, you are in delusion.
“Good Knowing Advisors, although the body of the confused person may not move, as soon as he opens his mouth he speaks what is right and wrong about others, of their good points and shortcomings, and so he turns his back on the Way.”
Commentary:
This is to say that while some are able to sit in stillness for three years or five years, and therefore conclude that they have achieve the Ch’an concentration, yet once they are out in the street, they speak against other Dharma Masters or cultivators and challenging their cultivation. See, opening one’s mouth to speak what is right and wrong about others is against the Way. If one acts like this, one is yet to achieve Ch’an concentration, let along being enlightened.
“Attachment to the mind and attachment to purity are obstructions to the Way.”
Commentary:
This is to say that when cultivation the Ch’an concentration or practicing sitting in meditation, we don’t need to go out of the way to keep our mind under control, to purify it, or set it at peace. That can be obstructions to the cultivation. That is not the right means to cultivate the Way. Remember the other day how I scolded you. You have been my disciples and listening to my lectures for quite sometime, and yet you don’t seem to have accepted well. If the Bodhisattvas are too kind to knock your head with a ferule, I am going to do it with a big hammer (Laughter).
Those who have been enlightened and who act in accordance with the Buddha Dharma always speak consistently. I am now giving you my explanations of the remarks by the Sixth Patriarch. That I am doing so it to prove to you that what I speak is consistent with his, except that I speak in the language of the present era, which is more understandable, while he in ancient language. “Attachment to the mind and attachment to purity are obstructions to the Way.” This is to say if you deliberately try to control your mind, you in turn shall be controlled by it. Couldn’t be worse should that happen. You would be imposing obstacles for yourself by doing so. It impedes your progress. Take time to learn my teachings to you. I have been talking on this time and again. This is but a process. It is only normal that your mind is rattled by afflictions and idle thoughts. Pay no attention to it. Stay in accord with conditions. The more you want to purify the mind, the more it is obstructing you.
“Good knowing advisors, what is meant by Ch’an concentration? Being separate from external marks is Ch’an. Not being confused inwardly is concentration. If you become attached to external marks, your mind will be confused inwardly. If you are separate from external marks, inwardly your mind will be unconfused. The original nature is naturally pure, in a natural state of concentration. Confusion arises merely because states are seen and attended to. If the mind remains unconfused when any state is encountered, that is true concentration.”
Commentary:
He who is truly in Ch’an concentration is unobstructed and unfettered. He never imposes any obstacles for himself. This is the same as what I have always stressed to you. All Dharmas are natural. Whatever we do, it should be natural. Are you being natural if you still there with a mind of idle thoughts? Yes, you are. It is so because you have yet to achieve Ch’an concentration, surely it is natural for you to have idle thoughts. Don’t care about them. Let them be. Will you still be bothered by them if you have thought them through? Surely not. I have been talking about this for so many times and yet you all seem to have failed to realize it. You are always imposing obstacles for yourselves. T hat is why you have failed to reach a more advanced state. There is nobody but you yourselves that are making it difficult for you. You keep building a wall to prevent you from passing.
“If you are separate from external marks, inwardly your mind will be unconfused. The original nature is naturally pure, in a natural state of concentration. Confusion arises merely because states are seen and attended to.”
Commentary:
Why pay attention to it? If you want to make it clear, you are attached to external marks, and as a result confusion arises. You asked me why. I have told you before that everything is empty. Pay no attention to it. It is not only Zhi Xin that faces such a challenge. Ling Kong, too, had this problem sometime ago. Fortunately she is free from it now. I guess she has received too much scolding from me. (Ling Kong commented: I don’t mind being scolded by Master everyday. J ) She always asked me why. Why bother about the external marks? Now keep in mind what I say to you: Do not think about it, or look into it, or try to figure out why, if any state should appear before you either when you are practicing Ch’an concentration or sitting in meditation. If you try doing so, you will get confused.
“If you are separate from external marks, inwardly your mind will be unconfused. The original nature is naturally pure, in a natural state of concentration. Confusion arises merely because states are seen and attended to. If the mind remains unconfused when any state is encountered, that is true concentration.”
Commentary:
If you meet such a state, talk to me. However, some of you simply don’t do it, presuming that anyway you shall figure it out yourself. “If the mind remains unconfused when any state is encountered, that is true concentration.” This is a remark by the Sixth Patriarch. He certainly was enlightened.
“Good Knowing Advisors, being separate from all external marks is Ch’an and being inwardly unconfused is concentration. External Ch’an and inward concentration are Ch’an concentration.’The Bodhisattva-shila Sutra says, ‘Our basic nature is pure of itself.’Good Knowing Advisors, in every thought, see your own clear and pure original nature. Cultivate, practice, realize the Buddha Way!”
Commentary:
“Good Knowing Advisors, being separate from all external marks is Ch’an”—If a state appears when you are practicing Ch’an concentration or sitting in meditation, do not bother with it. You can talk about it with me, and try to feel it, though. As I said to you before, you can observe it and get to feel it, but do not try to figure out why. Can you make it? When you are separate from the external marks, you are in the state of Ch’an concentration.
“and being inwardly unconfused is concentration. External Ch’an and inward concentration are Ch’an concentration.’The Bodhisattva-shila Sutra says, ‘Our basic nature is pure of itself.’Good Knowing Advisors, in every thought, see your own clear and pure original nature. Cultivate, practice, realize the Buddha Way!”
Commentary:
You are not supposed to go out of your way for all the troubles. If you do, you are setting up obstacles for yourself.
Jan 18, 2009
Biography of Master Zhenlin
I was born in Xinchang county of Shaoxing City, Zhejiang Province in Eastern China, in a village called Changqiutian. My father was a revolutionary, who later, together with my mother, became a firm member of the working class. My parents have five children. I am the third one, with two elder sisters. When I was born, I was the very pearl in the family. However, I was quite unique in what I ate from the day when I could take food. I ate only green vegetable. As long as it was fresh and green vegetable, I ate it. I said no to all other food. Such an eating style was quite a headache for my parents. Nevertheless, I just would not take any other dishes. Without other choice, my parents did their best to get vegetable for me to eat. Such a life style continued till I was thirteen when I had to attend a school quite far away from my home. I had to have the lunch at the school canteen. From then, I also was able to take pickled vegetable. Gradually, I came to accept other dishes. As I was quite small in size, and as a result always being bullied by other kids, I started to practice Kung-fu when I was thirteen. It was a Kung-fu school passed down by my ancestors through many generations.
After that, I was able to take all kinds of dishes. I continued to receive education. Everything went on smoothly. By 1983, the impact of the Reform and Opening-up Imitative started to be felt in my hometown, a mountainous area. Many schools (previously closed in the Cultural Revolution) were re-opened, and education programs launched. Riding the wave, I entered through exams the local Vocational School, bearing the thought that having a job meant everything. The school had just been reopened. It was a post-junior-high three-year program. There were no textbooks. As a result, I studied for only one year and a half there, and then became an intern at Xinchang Wool Textile Factory. Though an intern in title, I was already a real worker there. I did what other people did. Perhaps it was because of my diligence, in less than half a year, I had grasped all the techniques, by applying what I had learnt in school (my major was Wool Textile) to practice. At that time, township companies were mushrooming thanks to the Reform and Opening-up Initiative. I started to provide short-term contracted services to local township companies, to install equipment for them and provide technical guidance to their employees.
Well, I was still a student by them. I had to bribe the workshop manager so that I wouldn’t get punished for working for other employers at the same time. Later the factory launched punitive measures against it, and I had to stop doing that. Due to my bad record, I was dispatched to do three-shift work. I was quite unhappy about it. I gradually felt I did not like doing manual labour. How could I get out of it? After all, I did not have any protégé for help. As I had been very interested in the novel Romance of the Three Kingdoms, I then spent time studying it. Later, I did manage to say good-bye to manual labor by employing a tactic mentioned in the novel, and was sent to do quality check. Other than that, I also spent my spare time studying the Book of Changes, Medical Classic of the Yellow Emperor, etc, partly because I got more free time, partly because I had been practicing Kung-fu and Qigong (or, the breathing exercise). The study made me realize how profound and extensive the Chinese culture is. I developed new pursuits of life.
For less than one year had I worked on quality check, I was promoted to be chief of the Communist Youth-League of the factory. I stayed at the post for five years. It was a rewarding five-year for me. Not only did I get to know friends of good knowledge, but also got the chance to look into philosophy, including Marxism-Lenism. I was leading over eight hundred young people in my capacity as the chief of the Youth-league, which also helped to improve my public speaking skills. It was also in this period that my life philosophy underwent tremendous changes. I realized that there were many questions that no philosophy could explain. When still confused by the questions, I started to read Tao Te Ching. I was so fascinated by it and really committed to studying it. Everything about the world is written and explained in clear-cut terms in the book. It also elaborates on the truth about the universe. By then policies were promulgated to intensify the reform and opening up process. The company I worked for was to be restructured as a result. As I also took the role as chief of the Association of Science and Technology of the Youth of Xinchang County other than as the chief of the Youth League, another company sent me an offer and wanted me to work as its sales chief. In 1997, I resigned from Xinchang Wool Textile Factory, and joined Xinchang Sauce Company.
It was also in 1997 that I got married. My son was born in 1998. I was able to meet Guanshiyin (Avalokiteshvara) Bodhisattva because of him. It happened one month before he was due. I was in the habit of jogging and practicing the breathing exercise every morning, but I woke up too early that day, at 4 am, as I did not see the time clearly. I lied down again and wanted to sleep for another while. All of a sudden, I was in a trance. I saw Guanshiyin Bodhisattva, clad in white, flying to me on auspicious clouds, with a baby in Her hand wearing a red bellyband. I heard Guanshiyin Bodhisattva saying to me that the baby would be my child. I could remember clearly it was a boy, and also how he looked. Still in the trance, I felt I was kneeling down and bow to Her. Guanshiyin Bodhisattva then flew away. That was when I woke up. I told my wife of the dream, and that Guanshiyin Bodhisattva was sending us a son. My wife said I had the dream because I wanted to have a son.
In fact, I wanted a girl more than a son. Anyway, I did not talk more as my wife did not believe it, and went out for the morning jogging and breathing exercise. I mentioned the dream to my parents when we were having the breakfast. Nor did they believe it. My son was later born fifteen days earlier than thought. It was a boy indeed. I had forgotten about the dream, though. My wife, however, thought of it, and asked whether the boy looked like the one in my dream. I said no. Three months later, we asked a friend to take care of our child. One week after that, my wife and I went to see him. When I took away the bedding around him, I could not help crying loudly. He looked exactly the same as the boy I met in the dream! At that time, my thought was that there was presence of Bodhisattvas. Anyway, I did not pay homage to the Buddha or Bodhisattva, nor burn incense to make offerings to them. I did not quite believe in it. Nevertheless, I gradually got more and more resistant to meat food. I felt comfortable when taking vegetarian food but bad if I ate meat. I then became a vegetarian.
I resigned from the local sauce company having worked there for less than a year. I started my own business selling native products in July of 1999. It went very smoothly. In three years time, my business had grown from having only one store to a leading company in Xinchang County. I also got more and more unrealistic and overconfident. I invested in several projects without good planning. Before long, the business was posting losses, due to the weaknesses in human resources management and governance. It was quite a tough time for me. I tasted enough bitterness of life at that time. When in adversity, one is forced to reflect back and within.
I invested and set up a factory in 2005 and got to know a friend who was a businessman. He was quite unhappy as his business had gone bankrupt. He often talked to me about his afflictions and said he wanted to leave home-life. By then, I gradually come to know more Buddhist believers, including a fellow-cultivator whom I call Elder Sister as we follow the same master. She took me to the Guoqing Temple, in Tiantai. On the way back from the Temple, I encountered a layman who sent me a copy of lecture by Master Chin-kung on the Amitabha Sutra. I developed strong interest in the Buddha Dharma after reading it. I felt it was not enough. I need to consult the Sutra itself in order to hear the voice of Shakyamuni Buddha.
I got converted to Buddhism in the next January, by Master Shi Kehui, the Chief Master of the Guoqing Temple, thus formally taking refuge in the Triple Gems since then. Still, I did not have any idea about the Buddha Dharma by then. Fortunately, I got to know Brother Shi Liumu online, with whom I talked and shared the thoughts on the Buddha Dharma. Later, I also came to Dongyue Temple, which is my permanent residence now. Thanks to Brother Shi Liumu, I got to read the Sutra of Bodhisattva Ksitigarbha's Fundamental Vows, which made me realize just how profound, extensive, and esoteric the Buddha Dharma is. I then went on to read the Lotus Sutra. After finishing reading it, I all of a sudden, it seems, understood the whole thing about the Buddha Dharma. I realized who I am, where I come from, and where I should be going. I have been upholding the Lotus Sutra since then. Very soon, I was able to understand all the Buddhist Sutras easily, and could lecture on them. Gradually, I found myself attaining spiritual penetration power only heard of in fairy tales. One year later in 2006, I left all my business to be handled by a colleague, and focused on the cultivation of the Buddha Dharma…
After that, I was able to take all kinds of dishes. I continued to receive education. Everything went on smoothly. By 1983, the impact of the Reform and Opening-up Imitative started to be felt in my hometown, a mountainous area. Many schools (previously closed in the Cultural Revolution) were re-opened, and education programs launched. Riding the wave, I entered through exams the local Vocational School, bearing the thought that having a job meant everything. The school had just been reopened. It was a post-junior-high three-year program. There were no textbooks. As a result, I studied for only one year and a half there, and then became an intern at Xinchang Wool Textile Factory. Though an intern in title, I was already a real worker there. I did what other people did. Perhaps it was because of my diligence, in less than half a year, I had grasped all the techniques, by applying what I had learnt in school (my major was Wool Textile) to practice. At that time, township companies were mushrooming thanks to the Reform and Opening-up Initiative. I started to provide short-term contracted services to local township companies, to install equipment for them and provide technical guidance to their employees.
Well, I was still a student by them. I had to bribe the workshop manager so that I wouldn’t get punished for working for other employers at the same time. Later the factory launched punitive measures against it, and I had to stop doing that. Due to my bad record, I was dispatched to do three-shift work. I was quite unhappy about it. I gradually felt I did not like doing manual labour. How could I get out of it? After all, I did not have any protégé for help. As I had been very interested in the novel Romance of the Three Kingdoms, I then spent time studying it. Later, I did manage to say good-bye to manual labor by employing a tactic mentioned in the novel, and was sent to do quality check. Other than that, I also spent my spare time studying the Book of Changes, Medical Classic of the Yellow Emperor, etc, partly because I got more free time, partly because I had been practicing Kung-fu and Qigong (or, the breathing exercise). The study made me realize how profound and extensive the Chinese culture is. I developed new pursuits of life.
For less than one year had I worked on quality check, I was promoted to be chief of the Communist Youth-League of the factory. I stayed at the post for five years. It was a rewarding five-year for me. Not only did I get to know friends of good knowledge, but also got the chance to look into philosophy, including Marxism-Lenism. I was leading over eight hundred young people in my capacity as the chief of the Youth-league, which also helped to improve my public speaking skills. It was also in this period that my life philosophy underwent tremendous changes. I realized that there were many questions that no philosophy could explain. When still confused by the questions, I started to read Tao Te Ching. I was so fascinated by it and really committed to studying it. Everything about the world is written and explained in clear-cut terms in the book. It also elaborates on the truth about the universe. By then policies were promulgated to intensify the reform and opening up process. The company I worked for was to be restructured as a result. As I also took the role as chief of the Association of Science and Technology of the Youth of Xinchang County other than as the chief of the Youth League, another company sent me an offer and wanted me to work as its sales chief. In 1997, I resigned from Xinchang Wool Textile Factory, and joined Xinchang Sauce Company.
It was also in 1997 that I got married. My son was born in 1998. I was able to meet Guanshiyin (Avalokiteshvara) Bodhisattva because of him. It happened one month before he was due. I was in the habit of jogging and practicing the breathing exercise every morning, but I woke up too early that day, at 4 am, as I did not see the time clearly. I lied down again and wanted to sleep for another while. All of a sudden, I was in a trance. I saw Guanshiyin Bodhisattva, clad in white, flying to me on auspicious clouds, with a baby in Her hand wearing a red bellyband. I heard Guanshiyin Bodhisattva saying to me that the baby would be my child. I could remember clearly it was a boy, and also how he looked. Still in the trance, I felt I was kneeling down and bow to Her. Guanshiyin Bodhisattva then flew away. That was when I woke up. I told my wife of the dream, and that Guanshiyin Bodhisattva was sending us a son. My wife said I had the dream because I wanted to have a son.
In fact, I wanted a girl more than a son. Anyway, I did not talk more as my wife did not believe it, and went out for the morning jogging and breathing exercise. I mentioned the dream to my parents when we were having the breakfast. Nor did they believe it. My son was later born fifteen days earlier than thought. It was a boy indeed. I had forgotten about the dream, though. My wife, however, thought of it, and asked whether the boy looked like the one in my dream. I said no. Three months later, we asked a friend to take care of our child. One week after that, my wife and I went to see him. When I took away the bedding around him, I could not help crying loudly. He looked exactly the same as the boy I met in the dream! At that time, my thought was that there was presence of Bodhisattvas. Anyway, I did not pay homage to the Buddha or Bodhisattva, nor burn incense to make offerings to them. I did not quite believe in it. Nevertheless, I gradually got more and more resistant to meat food. I felt comfortable when taking vegetarian food but bad if I ate meat. I then became a vegetarian.
I resigned from the local sauce company having worked there for less than a year. I started my own business selling native products in July of 1999. It went very smoothly. In three years time, my business had grown from having only one store to a leading company in Xinchang County. I also got more and more unrealistic and overconfident. I invested in several projects without good planning. Before long, the business was posting losses, due to the weaknesses in human resources management and governance. It was quite a tough time for me. I tasted enough bitterness of life at that time. When in adversity, one is forced to reflect back and within.
I invested and set up a factory in 2005 and got to know a friend who was a businessman. He was quite unhappy as his business had gone bankrupt. He often talked to me about his afflictions and said he wanted to leave home-life. By then, I gradually come to know more Buddhist believers, including a fellow-cultivator whom I call Elder Sister as we follow the same master. She took me to the Guoqing Temple, in Tiantai. On the way back from the Temple, I encountered a layman who sent me a copy of lecture by Master Chin-kung on the Amitabha Sutra. I developed strong interest in the Buddha Dharma after reading it. I felt it was not enough. I need to consult the Sutra itself in order to hear the voice of Shakyamuni Buddha.
I got converted to Buddhism in the next January, by Master Shi Kehui, the Chief Master of the Guoqing Temple, thus formally taking refuge in the Triple Gems since then. Still, I did not have any idea about the Buddha Dharma by then. Fortunately, I got to know Brother Shi Liumu online, with whom I talked and shared the thoughts on the Buddha Dharma. Later, I also came to Dongyue Temple, which is my permanent residence now. Thanks to Brother Shi Liumu, I got to read the Sutra of Bodhisattva Ksitigarbha's Fundamental Vows, which made me realize just how profound, extensive, and esoteric the Buddha Dharma is. I then went on to read the Lotus Sutra. After finishing reading it, I all of a sudden, it seems, understood the whole thing about the Buddha Dharma. I realized who I am, where I come from, and where I should be going. I have been upholding the Lotus Sutra since then. Very soon, I was able to understand all the Buddhist Sutras easily, and could lecture on them. Gradually, I found myself attaining spiritual penetration power only heard of in fairy tales. One year later in 2006, I left all my business to be handled by a colleague, and focused on the cultivation of the Buddha Dharma…
Jan 17, 2009
Stay in accord with conditions -- Zhenlin (Master)
Being in accord with conditions does not mean to give up.
Nor is it about being lazy and lax, or passive.
Rather, staying in accord with conditions is to do the best what we can do.
It is to apply an unconditioned mind to achieving what is within our reach.
Nor is it about being lazy and lax, or passive.
Rather, staying in accord with conditions is to do the best what we can do.
It is to apply an unconditioned mind to achieving what is within our reach.
Jan 16, 2009
About Slander -- Two dialouges between disciples
Lingwang enjoyed a smooth journey of cultivation after becoming a disciple of Master Zhenlin. She is obedient and reads the Sutra of Longevity as Master instructs. There has been no disturbance to her mind whatsoever. Therefore, she is quite vulnerable to the external rattling. One day, Lingwang by chance read an article that slandered against Master. She was full of indignation, and yet totally at a loss as to what to do. Her weaknesses in cultivation were thus revealed. In confusion, she talked to Sister Lingju and Lingjian. Hence the following two dialgues.
*I take great pride in the penetrating wisdom and firm faith shown by my sisters. Yes, they are my sisters, and disciples to my Master!--Lingwang
A Dialogue between Lingju and Lingwang
Lingwang: Sister, I read an article that made groundless accusations against our Master. I feel so indignant. How can he do that to Master?
Lingju: He has created a serious karma. Heavn and Earth know it all. Take Master as an example. A genuine cultivator should not be impacted by that. Pay no attention to it even you read it or hear about the rumor. The superior tactic is not to argue with him. These groundless accusastions and slander against Master are a good test that helps to improve our willpower, faith, and cultivation. Therefore, we should instead pay homage to people like him with gratitude. We should be grateful to them that they make us a diamond from a piece of stone.
A Dialogue beween Lingjian and Lingwang
Lingwang: Sister, are you on-line?
Lingjian: Yes. I have yet to go to sleep.
Lingwang: I just read an article that slandered against master. I felt bad now.
Lingjian: Do not pay attention to it. A true cultivator should not read it.
Lingwang: His blog is Buddhism-related, so I thought I might read it as well. However, it only turned out that the first article was targested agaisnt our Master.
Lingjian: Master would scold you should he know it. Pay no attention to it! Focus on the cultivation of our mind!
Lingwang: I was so angry that I went out of control…and…left a message in his blog.
Lingjian: I know you would do it! Why create a karma of evil speaking for yourself? He shall receive the retribution sooner or later!
Lingwang: Why was I not aware of it? I should not commit the offense of evil speaking. It seems that I fail in this test of cultivation.
Lingjian: Take your time, and you shall make progress. Master once told us that there had been an evil-hearted disciple around Shakyamuni Buddha that always deliberately slandered against Him. The Buddha just let it be. He wanted people to see it clearly themselves, so that they got awakened. It is a good way of practice to improve our willpower.
Lingwang: Amitabha-Buddha! Sister, you used to be silent. Why, all of a sudden, you got awakened recently?
Lingjian: Master is like our father. Just listen to him and act accordingly. In fact, you should laugh happily after reading such an article.
Lingwang: Why?
Lingjian: Because he is unable to see the Master that we see.
Lingwang: Via what opportunity did you get awakened?
Lingjian: I made such a mistake before that I always wavered between faith and doubt. I was vulnerable to rumor and slander. Once when I was talking to Master, someone sent me a message saying something against Master.
Lingwang: How did you respond to that?
Lingjian: I asked Master how come he was always being attacked. Master then told me of the story about Shakyamuni Buddha. One of his disciples, whose name I cannot recall, was always intent to slander against Him. That is always being used as a lesson to remind the cultivators in the present era. Master said some of his disciples are just like that. I was still somewhat doubtful at that time. Then someone came to me and urged to visit another online-Room, which I did for several times. However, I could never find again the guy who asked me there. I then asked myself, “What kind of person are you? Believing in this for one day and discard it another day?” I wavered between faith and doubt for quite sometime until one day I read the article the most amazing thing, written by Lingxi, upon her return from a visit to Dongyue Temple where Master stays. That was the wake-up call for me. I left a comment there. You may take a look if you want.
Lingwang: Ok, I will.
Lingjian: For sometime I was disapponted about Master. He did not respond even I said Hello to him. Nor did Lingxi. I felt like an outsider. Did the diciples only talk to each other after they had known each other well? I did no log on to the UC room for some days. When I read the article by Lingxi the other day, however, I just got awakened and felt so remorseful.
Lingwang: Yes, Lingxi’s articles are always so touching and enligthening. I think it is a result of her strong vow power. She vows to keep in mind tightly her experience of getting sick and then miraculously (by reading the Sutra of Longevity). I got to know Master Zhenlin through her blog, actually.
Lingjian: Then Master read my article on Confession that day. It was the first time my article got published. I had thought of writing it as an alert to myself. After reading it, Master asked me whether he could have it published in his blog. I answered yes. Surely it is a good thing if my experience of getting awakened from delusion could serve to wake more people up.
Lingwang: Sister, thank you for saying all this to me. Otherwise, I would stay in a bad mood for a whole day today.
Lingjian: You should feel lucky that you can talk to me. Nobody was around to lead me when I was lost, for more than one month. Remeber, we should always adhere to our faith, and stick to the end. Do not give up half way. As a cultivator, we are the Buddha’s disciples, and Master’s children. Do not be afraid. Pluck up your courage, and go ahead!
*I take great pride in the penetrating wisdom and firm faith shown by my sisters. Yes, they are my sisters, and disciples to my Master!--Lingwang
A Dialogue between Lingju and Lingwang
Lingwang: Sister, I read an article that made groundless accusations against our Master. I feel so indignant. How can he do that to Master?
Lingju: He has created a serious karma. Heavn and Earth know it all. Take Master as an example. A genuine cultivator should not be impacted by that. Pay no attention to it even you read it or hear about the rumor. The superior tactic is not to argue with him. These groundless accusastions and slander against Master are a good test that helps to improve our willpower, faith, and cultivation. Therefore, we should instead pay homage to people like him with gratitude. We should be grateful to them that they make us a diamond from a piece of stone.
A Dialogue beween Lingjian and Lingwang
Lingwang: Sister, are you on-line?
Lingjian: Yes. I have yet to go to sleep.
Lingwang: I just read an article that slandered against master. I felt bad now.
Lingjian: Do not pay attention to it. A true cultivator should not read it.
Lingwang: His blog is Buddhism-related, so I thought I might read it as well. However, it only turned out that the first article was targested agaisnt our Master.
Lingjian: Master would scold you should he know it. Pay no attention to it! Focus on the cultivation of our mind!
Lingwang: I was so angry that I went out of control…and…left a message in his blog.
Lingjian: I know you would do it! Why create a karma of evil speaking for yourself? He shall receive the retribution sooner or later!
Lingwang: Why was I not aware of it? I should not commit the offense of evil speaking. It seems that I fail in this test of cultivation.
Lingjian: Take your time, and you shall make progress. Master once told us that there had been an evil-hearted disciple around Shakyamuni Buddha that always deliberately slandered against Him. The Buddha just let it be. He wanted people to see it clearly themselves, so that they got awakened. It is a good way of practice to improve our willpower.
Lingwang: Amitabha-Buddha! Sister, you used to be silent. Why, all of a sudden, you got awakened recently?
Lingjian: Master is like our father. Just listen to him and act accordingly. In fact, you should laugh happily after reading such an article.
Lingwang: Why?
Lingjian: Because he is unable to see the Master that we see.
Lingwang: Via what opportunity did you get awakened?
Lingjian: I made such a mistake before that I always wavered between faith and doubt. I was vulnerable to rumor and slander. Once when I was talking to Master, someone sent me a message saying something against Master.
Lingwang: How did you respond to that?
Lingjian: I asked Master how come he was always being attacked. Master then told me of the story about Shakyamuni Buddha. One of his disciples, whose name I cannot recall, was always intent to slander against Him. That is always being used as a lesson to remind the cultivators in the present era. Master said some of his disciples are just like that. I was still somewhat doubtful at that time. Then someone came to me and urged to visit another online-Room, which I did for several times. However, I could never find again the guy who asked me there. I then asked myself, “What kind of person are you? Believing in this for one day and discard it another day?” I wavered between faith and doubt for quite sometime until one day I read the article the most amazing thing, written by Lingxi, upon her return from a visit to Dongyue Temple where Master stays. That was the wake-up call for me. I left a comment there. You may take a look if you want.
Lingwang: Ok, I will.
Lingjian: For sometime I was disapponted about Master. He did not respond even I said Hello to him. Nor did Lingxi. I felt like an outsider. Did the diciples only talk to each other after they had known each other well? I did no log on to the UC room for some days. When I read the article by Lingxi the other day, however, I just got awakened and felt so remorseful.
Lingwang: Yes, Lingxi’s articles are always so touching and enligthening. I think it is a result of her strong vow power. She vows to keep in mind tightly her experience of getting sick and then miraculously (by reading the Sutra of Longevity). I got to know Master Zhenlin through her blog, actually.
Lingjian: Then Master read my article on Confession that day. It was the first time my article got published. I had thought of writing it as an alert to myself. After reading it, Master asked me whether he could have it published in his blog. I answered yes. Surely it is a good thing if my experience of getting awakened from delusion could serve to wake more people up.
Lingwang: Sister, thank you for saying all this to me. Otherwise, I would stay in a bad mood for a whole day today.
Lingjian: You should feel lucky that you can talk to me. Nobody was around to lead me when I was lost, for more than one month. Remeber, we should always adhere to our faith, and stick to the end. Do not give up half way. As a cultivator, we are the Buddha’s disciples, and Master’s children. Do not be afraid. Pluck up your courage, and go ahead!
Jan 15, 2009
Why I wrote the Song Love without Regret
Why I wrote the Song Love without Regret (teaching by Master Zhenlin in the evening of December 27, 2008, at the Sina UC Room of Buddhism China. Chinese notes complied by Ling Wang)
I wrote the song as I realized that people of the present era tend to measure the Buddha mind with their human mind.
People pay homage to Buddhas and Bodhisattvas here at Flying-to-Heaven Cave, and repent. However, while doing so they keep thinking of Buddhas and Bodhisattvas with their own frame of mind as humans.
I mentioned several times before as I lectured to you on some Buddhist sutras the meaning of Buddha. In Chinese character, Buddha means not a human.
Therefore, how are we supposed to measure Buddhas and Bodhisattvas with our standards as humans, or perspectives as people of the present era?
In the Dharma-declining Age, most people are evil-hearted. For example, many people have made the earthly abodes of some Buddhas and Bodhisattvas a money-spinner。When we were building the Dongyue Temple, many tried to have their fingers in it so that they were able to squeeze money out of here, These were syndromes of the Buddha-declining Age.
Before His Niavana, Shakyamuni Buddha predicted that most people in the Dharma-declining Age would be evil-hearted.
Nevertheless, there are still many people, like you, who came to this world as Bodhisattvas. You cultivate the Buddha Dharma wholeheartedly. And, by all kinds of means, you make people see the human side of you, but also that you are practicing the Buddha Dharma diligently. You demonstrate faith in the Buddha Dharma, and also through it, many inconceivable manifestations.
After getting off-line last evening, I wrote the song off-hand. The title of the song is Love Without Regret.
I emailed the song to Ling Zhi (disciple) upon finishing it. You all read it today at the blog today.
It is quite lyrical a song. It is a lyric ode in honor of the Buddha, and therefore is rich in emotion. It is not about earthly love. The lyrics makes it clear to you all.
Preface:
The love to us from Buddhas and Bodhisattvas is great and profound, without expecting to get rewarded. It is not imposed on us forcefully. They never abandon us or depart from us.
Love without Regret---Shi Zhenlin (Master)
From the day when we met
I have been moisturizing you with the Dharma Water
Without asking why
I look at you absorbing it greedily
growing up happily day by day
taking no pleasure in it.
When you gain spiritual power,
you are deceived by Brother Greed
and taken away by him to suffer
Still, I take the Dharma water along,
accompanying you silently
satisfying your thirst...
lalala…
This is a love without regret
without expecting to get rewarded
I keep giving, without complaint.
This is a love without regret
It is not imposed forcefully on you
But heart to heart, cherishing each other
This is a love without regret
I shall never abandon you or leave you
but shall always accompany you, hand in hand.
I wrote the song as I realized that people of the present era tend to measure the Buddha mind with their human mind.
People pay homage to Buddhas and Bodhisattvas here at Flying-to-Heaven Cave, and repent. However, while doing so they keep thinking of Buddhas and Bodhisattvas with their own frame of mind as humans.
I mentioned several times before as I lectured to you on some Buddhist sutras the meaning of Buddha. In Chinese character, Buddha means not a human.
Therefore, how are we supposed to measure Buddhas and Bodhisattvas with our standards as humans, or perspectives as people of the present era?
In the Dharma-declining Age, most people are evil-hearted. For example, many people have made the earthly abodes of some Buddhas and Bodhisattvas a money-spinner。When we were building the Dongyue Temple, many tried to have their fingers in it so that they were able to squeeze money out of here, These were syndromes of the Buddha-declining Age.
Before His Niavana, Shakyamuni Buddha predicted that most people in the Dharma-declining Age would be evil-hearted.
Nevertheless, there are still many people, like you, who came to this world as Bodhisattvas. You cultivate the Buddha Dharma wholeheartedly. And, by all kinds of means, you make people see the human side of you, but also that you are practicing the Buddha Dharma diligently. You demonstrate faith in the Buddha Dharma, and also through it, many inconceivable manifestations.
After getting off-line last evening, I wrote the song off-hand. The title of the song is Love Without Regret.
I emailed the song to Ling Zhi (disciple) upon finishing it. You all read it today at the blog today.
It is quite lyrical a song. It is a lyric ode in honor of the Buddha, and therefore is rich in emotion. It is not about earthly love. The lyrics makes it clear to you all.
Preface:
The love to us from Buddhas and Bodhisattvas is great and profound, without expecting to get rewarded. It is not imposed on us forcefully. They never abandon us or depart from us.
Love without Regret---Shi Zhenlin (Master)
From the day when we met
I have been moisturizing you with the Dharma Water
Without asking why
I look at you absorbing it greedily
growing up happily day by day
taking no pleasure in it.
When you gain spiritual power,
you are deceived by Brother Greed
and taken away by him to suffer
Still, I take the Dharma water along,
accompanying you silently
satisfying your thirst...
lalala…
This is a love without regret
without expecting to get rewarded
I keep giving, without complaint.
This is a love without regret
It is not imposed forcefully on you
But heart to heart, cherishing each other
This is a love without regret
I shall never abandon you or leave you
but shall always accompany you, hand in hand.
Jan 14, 2009
Master Zhen's Dialogue with Disciples -- Keep in Mind What Guanyin Bodhisattva says!
Disciple: I feel I look like a balsam pear (that tastes bitter).
Master: Bitterness arises because of one’s ego.
Disciple: Yes indeed. I care too much about my own image.
Master: Orininally, the world is free from it all. It all happens because of our egos.
Discple: How can I get rid of the ego? I don’t want it. I am so tired from it.
Master: Read the sutra, honestly, and earnestly.
Disciple: Again! I read it everyday. The ego somehow remains unmoved.
Master: Are you reading it with the five-no principles (translator: No complaining, no suspicion, no impatience, no I-don’t-care-about-it attitude, and no-inconsistency.)? Remeber, rapid water flow takes away everything. A mind characterized by impatience leads one nowhere. This is the saying by Guanyin Bodhisattva. Keep it in mind!
Master: Bitterness arises because of one’s ego.
Disciple: Yes indeed. I care too much about my own image.
Master: Orininally, the world is free from it all. It all happens because of our egos.
Discple: How can I get rid of the ego? I don’t want it. I am so tired from it.
Master: Read the sutra, honestly, and earnestly.
Disciple: Again! I read it everyday. The ego somehow remains unmoved.
Master: Are you reading it with the five-no principles (translator: No complaining, no suspicion, no impatience, no I-don’t-care-about-it attitude, and no-inconsistency.)? Remeber, rapid water flow takes away everything. A mind characterized by impatience leads one nowhere. This is the saying by Guanyin Bodhisattva. Keep it in mind!
Jan 13, 2009
Master Zhenlin Talks on the Gradual Cultivation of Dhyana
Buddhas and Bodhisattvas have been returned to their trueselves, and therefore can roam around as they will. Some are searching for the Buddha nature, but never get it. After all, the Buddha nature is bright and perfect, and is formless. For example, if you hold water with a square-shaped bottle, the water is square-shaped. If with a round bottle, it is round-shaped. May I now ask you, now, whether water is round or square? It is neither. It is formless, and attached to nothing. This is just what the Buddha Nature is about. The mind is characterized by quietude and extinction, with its essential brightness.
“Good Knowing Advisors, worldly people recite ‘Prajna’ with their mouths all day long and yet do not recognize the Prajna of their self-nature. Just as talking about food will not make you full, so, too, if you only speak of emptiness you will not see your own nature in then thousand ages. In the end you will not have obtained any benefit.
“Good Knowing Advisors, Maha Prajna Paramita is a Sanskrit word which means ‘great wisdom which has arrived at the other shore.’ It must be practiced in the mind, and not just recited in words. When the mouth recites and the mind does not practice, it is like an illusion, a transformation, dew drops, or lightening. However, when the mouth recites and the mind practices, then mind and mouth are in mutual accord. One’s own original nature is Buddha; apart from the nature there is no other Buddha.”
“What is meant by Maha? Maha means ‘great’. The capacity of the mind is vast and great like empty space, and has no boundaries. It is not square or round, great or small. Neither is it blue, yellow, red or white. It is not above or below, or long or short. It is without anger, without joy, without right, without wrong, without good, without evil, and it has no head or tail.
“All Buddha-lands are ultimately the same as empty space. The wonderful nature of worldly people is originally empty, and there is not a single dharma which can be obtained. The true emptiness of the self-nature is also like this.” This remark by the Six Patriarch is to remind us that we won’t feel full if simply watching others eat the Mantou (a Chinese bread made of flour).
Everything that we see in cultivation arises as a result of the disturbances created by the five skandas of forms, feelings, thoughts, activities and consciousness. Therefore, as long as we keep our mind from being disturbed by them, it shall all disappear into oblivion.
Well, if you are influenced by the states, you then enter the demonic states and are pestered by demons. In that case, it is what is often referred to as psychiatric. People possessed by demons are different as they are in different states. Preferably, they should meet me in person to get cured most effectively. Emptiness arises from false views. False views include the seeing of emptiness, the viewing of penetration, the viewing of solid objects, and the viewing of form. The Buddha Nature is free from fantasizing, and therefore the Buddha is clear-cut and precise in wording. Well, I shall have to lecture the Shurangama Sutra to answer your questions. All that I have said to your questions can be found in the Shurangama Sutra. Dharma is born out of conditions. Dharma is not fixed a Dharma, but arises in accord with conditions. I shall expound upon it if requested. Actually, it was not first spoken by me. The Buddha talked on it a long time ago. : )
Sitting in stillness even with false thinking helps, too. Keep it going if your mind is rattled by false thinking. False thinking gives rise to various states. However, you shall enter the state of quietude before you know it. In extreme quietude, wisdom is opened. A mind of wisdom illumines everything and all the states become clear to you. You shall be able to seek the states in further places. As is said, the exercise of Qi (or breath) will give rise to energy; the exercise of energy shall give rise to spirit; the exercise of spirit to emptiness, and the exercise of emptiness to awakening. When awakened, one sees far. If one sees far and wide. When one sees far and wide, it just all disappears into oblivion, and gets back to stillness.
Once awakened, one can keep pursing the state in a more distance place. In the final analysis, it is non-beginning as the beginning. As it proceeds further, it takes one to the state of quietude where nothing can be said. These are states found in Chan. There are so many of them. You shall know how they are if you are into the state. Keep in mind what I have just said. It is very useful, and can keep you from getting lost.
Let me explain it to you. Well, anyway, the states of Chan, once put to words, become smaller in scope. To put it simply, it is fine that if our mind is disturbed by idle thoughts or false thinking. Let it be as it should, as long as we pay attention to observing how they arise and disappear. Keep doing so in cultivation, and then gradually the idle thoughts and false thinking get less and less, and our mind is at peace. Once our mind is at peace, so is our body. We feel refreshed and comfortable both physically and mentally. Think, then, how come it is so comfortable. Gradually, the light of wisdom shall emit. Well, the light of wisdom is not really a ray of lights, but still we shall feel brightened and illuminated all over our body. Our mind shall be pure, without the least trace of dust. Keep an eye on the origin of the wisdom light as we continue with our cultivation. Where does it come from and end? During this process, innumerable states and images shall unfold before us from the wisdom light. First, it is of the Three Realm, unfolded thoroughly and completely before us. It is a temporary state in the course of cultivation and does not indicate sagehood. Keep applying efforts and observing. The states and images shall disappear, and we are the state of extinction. This is the true state, the Treasury of the Tathagata. The Treasury of the Tathagata is not the Treasury of the Tathagata. It is because our mind is discriminative that we try to speak it when nothing can be spoken. The explanation is not the real explanation, as it only makes it smaller in scope. Anyway, the key is practice and try to feel it as we practice. Observing it attentively is a wonderfully subtle way of cultivation. Remember to always reflect inwardly! When we meditate deeply on Perfection of Wisdom, we see clearly that the five aspects of human existence are empty.
You have to eat it before you know how mantou tastes, and know how comfortable it is after you are full. Eating the mantou is a Dharma. The Dharma is not fixed. If you don’t eat it yourself but only see other people do it, you shall stay hungry! After all, extremely loud sound is not audible. When your mind is open, you understand it all! Silence speaks better than sounds.
“Good Knowing Advisors, worldly people recite ‘Prajna’ with their mouths all day long and yet do not recognize the Prajna of their self-nature. Just as talking about food will not make you full, so, too, if you only speak of emptiness you will not see your own nature in then thousand ages. In the end you will not have obtained any benefit.
“Good Knowing Advisors, Maha Prajna Paramita is a Sanskrit word which means ‘great wisdom which has arrived at the other shore.’ It must be practiced in the mind, and not just recited in words. When the mouth recites and the mind does not practice, it is like an illusion, a transformation, dew drops, or lightening. However, when the mouth recites and the mind practices, then mind and mouth are in mutual accord. One’s own original nature is Buddha; apart from the nature there is no other Buddha.”
“What is meant by Maha? Maha means ‘great’. The capacity of the mind is vast and great like empty space, and has no boundaries. It is not square or round, great or small. Neither is it blue, yellow, red or white. It is not above or below, or long or short. It is without anger, without joy, without right, without wrong, without good, without evil, and it has no head or tail.
“All Buddha-lands are ultimately the same as empty space. The wonderful nature of worldly people is originally empty, and there is not a single dharma which can be obtained. The true emptiness of the self-nature is also like this.” This remark by the Six Patriarch is to remind us that we won’t feel full if simply watching others eat the Mantou (a Chinese bread made of flour).
Everything that we see in cultivation arises as a result of the disturbances created by the five skandas of forms, feelings, thoughts, activities and consciousness. Therefore, as long as we keep our mind from being disturbed by them, it shall all disappear into oblivion.
Well, if you are influenced by the states, you then enter the demonic states and are pestered by demons. In that case, it is what is often referred to as psychiatric. People possessed by demons are different as they are in different states. Preferably, they should meet me in person to get cured most effectively. Emptiness arises from false views. False views include the seeing of emptiness, the viewing of penetration, the viewing of solid objects, and the viewing of form. The Buddha Nature is free from fantasizing, and therefore the Buddha is clear-cut and precise in wording. Well, I shall have to lecture the Shurangama Sutra to answer your questions. All that I have said to your questions can be found in the Shurangama Sutra. Dharma is born out of conditions. Dharma is not fixed a Dharma, but arises in accord with conditions. I shall expound upon it if requested. Actually, it was not first spoken by me. The Buddha talked on it a long time ago. : )
Sitting in stillness even with false thinking helps, too. Keep it going if your mind is rattled by false thinking. False thinking gives rise to various states. However, you shall enter the state of quietude before you know it. In extreme quietude, wisdom is opened. A mind of wisdom illumines everything and all the states become clear to you. You shall be able to seek the states in further places. As is said, the exercise of Qi (or breath) will give rise to energy; the exercise of energy shall give rise to spirit; the exercise of spirit to emptiness, and the exercise of emptiness to awakening. When awakened, one sees far. If one sees far and wide. When one sees far and wide, it just all disappears into oblivion, and gets back to stillness.
Once awakened, one can keep pursing the state in a more distance place. In the final analysis, it is non-beginning as the beginning. As it proceeds further, it takes one to the state of quietude where nothing can be said. These are states found in Chan. There are so many of them. You shall know how they are if you are into the state. Keep in mind what I have just said. It is very useful, and can keep you from getting lost.
Let me explain it to you. Well, anyway, the states of Chan, once put to words, become smaller in scope. To put it simply, it is fine that if our mind is disturbed by idle thoughts or false thinking. Let it be as it should, as long as we pay attention to observing how they arise and disappear. Keep doing so in cultivation, and then gradually the idle thoughts and false thinking get less and less, and our mind is at peace. Once our mind is at peace, so is our body. We feel refreshed and comfortable both physically and mentally. Think, then, how come it is so comfortable. Gradually, the light of wisdom shall emit. Well, the light of wisdom is not really a ray of lights, but still we shall feel brightened and illuminated all over our body. Our mind shall be pure, without the least trace of dust. Keep an eye on the origin of the wisdom light as we continue with our cultivation. Where does it come from and end? During this process, innumerable states and images shall unfold before us from the wisdom light. First, it is of the Three Realm, unfolded thoroughly and completely before us. It is a temporary state in the course of cultivation and does not indicate sagehood. Keep applying efforts and observing. The states and images shall disappear, and we are the state of extinction. This is the true state, the Treasury of the Tathagata. The Treasury of the Tathagata is not the Treasury of the Tathagata. It is because our mind is discriminative that we try to speak it when nothing can be spoken. The explanation is not the real explanation, as it only makes it smaller in scope. Anyway, the key is practice and try to feel it as we practice. Observing it attentively is a wonderfully subtle way of cultivation. Remember to always reflect inwardly! When we meditate deeply on Perfection of Wisdom, we see clearly that the five aspects of human existence are empty.
You have to eat it before you know how mantou tastes, and know how comfortable it is after you are full. Eating the mantou is a Dharma. The Dharma is not fixed. If you don’t eat it yourself but only see other people do it, you shall stay hungry! After all, extremely loud sound is not audible. When your mind is open, you understand it all! Silence speaks better than sounds.
Jan 12, 2009
The True State of Cultivation -- Zhenlin (Master)
Transcendence is a state but not a true one as ignorance still remains.
The Bodhi can be seen when one's ignorance is ridded.
Only when one sees the Bodhi can one start the genuine cultivation of the Way and the Bodhisattvahood.
The cultivation of Bodhisattvahood is the practice of the Great Vehicle.
Only when one attains the Unconditioned Nirvana can one enjoy the bliss of quietus.
Only this state is a true one viz the Buddhahood!
A Buddha is not a Buddha. All Buddhas are one in Great Harmony.
In Great Harmony, one is not different from the other,
All the living beings return to the infinite or return to their origins.
One culitivates nothing, cultivates without the thought of cultivation and gains nothing,
This is the attainment of the Unsurpassed Perfect Enlightenment.
The Bodhi can be seen when one's ignorance is ridded.
Only when one sees the Bodhi can one start the genuine cultivation of the Way and the Bodhisattvahood.
The cultivation of Bodhisattvahood is the practice of the Great Vehicle.
Only when one attains the Unconditioned Nirvana can one enjoy the bliss of quietus.
Only this state is a true one viz the Buddhahood!
A Buddha is not a Buddha. All Buddhas are one in Great Harmony.
In Great Harmony, one is not different from the other,
All the living beings return to the infinite or return to their origins.
One culitivates nothing, cultivates without the thought of cultivation and gains nothing,
This is the attainment of the Unsurpassed Perfect Enlightenment.
Jan 11, 2009
About Adversity & Getting Responses -- Shi Zhenlin (Master)
1-About adversity
Adversity or any painful experience is but a test for us. Being hit by a disease or a disaster, though painful, is meant to bring us back to our true self. We need to first enlighten ourselves. If we ourselves refuse to change, how can we enlighten others?
When everything is gone, you will realize, in retrospect, that the warmth of sunshine always awaits us amidst the pouring of rain.
Our eyes are in such a position that we seem only able to see the mistakes of others but fail to see those of ourselves. Therefore, Buddha keeps reminding us of "looking inwardly". Everything is clear to us once we are able to realise our true self.
2-About Getting the Response
By reading the Buddhist sutra and sitting in meditation, we are cultivating our heart. An enlightened heart, which is our true heart, is pure, except often it gets contaminated by material worries.
Water, though clean, cannot wash away the dust in our heart.
Wind, though strong, cannot take away the offenses we commit in kalpas.
If we are to clear the dust in our heart, we need to be stay single-minded, or keep the Bodhi mind.
Take half an hour or one hour a day to practicing reading Namas Bodhisattva Avalokiteshvara. Gradually, you shall be able to keep calm before whatever challenges and never get disturbed.
If you pray to Buddha and Bodhisattva with complete faith, you get responses all the time.
If you pray to Buddha and Bodhisattva with doubt and suspicion, you still cultivate good roots, but your voice may not be heard. : )
Adversity or any painful experience is but a test for us. Being hit by a disease or a disaster, though painful, is meant to bring us back to our true self. We need to first enlighten ourselves. If we ourselves refuse to change, how can we enlighten others?
When everything is gone, you will realize, in retrospect, that the warmth of sunshine always awaits us amidst the pouring of rain.
Our eyes are in such a position that we seem only able to see the mistakes of others but fail to see those of ourselves. Therefore, Buddha keeps reminding us of "looking inwardly". Everything is clear to us once we are able to realise our true self.
2-About Getting the Response
By reading the Buddhist sutra and sitting in meditation, we are cultivating our heart. An enlightened heart, which is our true heart, is pure, except often it gets contaminated by material worries.
Water, though clean, cannot wash away the dust in our heart.
Wind, though strong, cannot take away the offenses we commit in kalpas.
If we are to clear the dust in our heart, we need to be stay single-minded, or keep the Bodhi mind.
Take half an hour or one hour a day to practicing reading Namas Bodhisattva Avalokiteshvara. Gradually, you shall be able to keep calm before whatever challenges and never get disturbed.
If you pray to Buddha and Bodhisattva with complete faith, you get responses all the time.
If you pray to Buddha and Bodhisattva with doubt and suspicion, you still cultivate good roots, but your voice may not be heard. : )
How to Deliver a Dead Relative to the World of Ultimate Bliss -- Lingwang
The other day I acted as Master Zhen Lin taught, to try to deliver my grandparents to the Western Pure Land of Ultimate Bliss. The night after that, I dreamt of them each sitting on a lotus. Avalokitesvara Bodhisattva also appeared in the same dream.
I then told Master Zhen Lin the amazing experience. Master Zhen Lin said, “Yes, it is true. It has been experienced by many people. When the power of Buddha is applied correctly, you feel it personally. It is just as true as that.”
I am deeply touched by the power and bless of Buddha, also grateful to the guidance of Master Zhen Lin. I would like to write it down so that more can read the Mantra to help deliver your dead relatives to the World of Ultimate Bliss!
It is actually very easy: We read the Mantra contained in the the Sutra Of Casket Seal Dharani from the Secrete Whole Bodies’ Relics of all Buddhas' Hearts for seven times, and that’s it. They shall be freed from the torture of the hell and enter the World of Ultimate Bliss. Hopefully, more can read the Mantra for our dead ancesteros do deliver them.
Two points to note: 1-we need to observe vegetarian diet on the day when we do the delivery. 2-Do not do it between 11 am to 1 pm. Otherwise, the delivery may not be a success.
Steps:
1-Read the name of the relative___, and tell him/her, “I now shall read the Mantra of the Sutra of Casket Seal. I read it for you and hope that you shall enter the World of Ultimate Bliss upon the strength and merits of the Mantra.
2- Keep reading it for 7 times, and he/her shall make it with a lotus on his/her feet.
3-You may also tell the relative that, whether or not the delivery is a success, please send a message (in a dream, of course).
Master Zhen Lin had explained to us the “sending a message” as he talked on the Sutra on Casket Seal, “if you do the delivery with the Sutra, and after finishing reading the Mantra, you can make a wish by telling the relative, ‘I am a human being. I don’t know whether the delivery is a success. Please send me a message either it is or not.” If you say so, for sure your died relative will send you the message, sooner or later. It is for sure. The message will always come, even if it is not a success.”
It is not easy to read the Mantra. Before I did the delivery for my grandparents, I followed the mantra-recitation video clip available at Youku.com so as to learn how to pronounce it. http://v.youku.com/v_show/id_cz00XMTA3MTM4OTY=.html . Once familiar with its pronunciation, I lighted three incense sticks. If you don’t have it, it is also fine as long as you are sincere, and keep your body clean, and heart pure.
the Mantra
Namah sdeliya divi kanam
sarva tathagatanam
om bhuvibha vadha vari vachari vachatai
suru suru dhara dhara
sarva tathagata
dhatu dhari padma bhavati
jayavari
mudri smara
tathagata dharma chakra
pravartana
vajri bodhi bana
rumkara
rumkirti
sarva tathagata dhistite
bodhaya bodhaya
bodhi bodhi
buddhya buddhya
samboddhani samboddhaya
chala chala
chalamtu
sarva varanani
sarva papavigate
huru huru
sarva sukhavigati
sarva tathagata
hridaya vajrani
sambhara sambhara
sarva tathagata
suhaya dharani mudri
buddhi subuddhi
sarva tathagata dhistita
dhatu garbhe svaha
samaya dhistite svaha
sarva tathagata hridaya dhatu mudri svaha
supra tisthita stubhe tathagata dhistite huru huru hum hum svaha
om sarva tathagata
usnisa dhatu mudrani sarva tathagatam sadha tuvi bhusita dhistite
hum hum svaha
This is from what exactly the Sutra Of Casket Seal Dharani from the Secrete Whole Bodies’ Relics of all Buddhas' Hearts tells us: "If any bad person felt into the Hell, and he suffered seriously and did not know when he could be relieved, but if his son or grandson calls the dead person’s name and read this Dharani for seven times, the melting copper and hot iron shall become suddenly a pond with eight virtual water. A lotus flower shall carry him with a precious cover upon his head. The door of Hell will be broken and the road of Bodhi open. The lotus flower shall fly to the World of Ultimate Bliss. All the wisdom appears naturally. He is happy to speak and stay at a position of supplement of a Buddha."
Master Zhen Lin helps us understand what the verses mean as follows:
“I had already talked to you about this paragraph a few days ago. It tells us that we can use the mantra in the Sutra to deliver our dead relatives to the World of Ultimate Bliss. It has to be your relatives to be effective. The Sutra makes it clear, ‘if his son or grandson…’. That is to say, we can do it for our ancestors. We only need to read out his or her name. For example, “Mr. X, I now shall read the Mantra of the Sutra of Casket Seal. I read it for you and hope that you shall enter the Western Pure Land of Bliss upon the strength and merits of the Mantra.”.
You can either read the whole Sutra, or just the mantra. Reading the mantra shall work. When you finish reading it for seven times, he or her will soon be freed from the torture of the hell, and arrive a pond of lotus. It is very comfortable there. A lotus will grow under his or her feet. And, upon the lotus, he or her shall fly away to the World of Ultimate Bliss.
“All the wisdom shall appear naturally”. This means he shall be as powerful as a Bodhisattva. Actually he is. He is no different from Bodhisattva of Complete Enlightenment. A Bodhisattva of the 10th stage, not the first or the second. And Buddha Shakyamuni makes it clear to us in the Sutra, “He is happy to speak and stay at a position of supplement of a Buddha.” Staying at the position of supplement of a Buddha is what a Bodhisattva of the 10th stage enjoys. Therefore, if we use this mantra of the Sutra to do the delivery for our ancestors, they will be very happy. They can enter the World of Ultimate Bliss and become a Bodhisattva there! Certainly it is good for you, too. He shall always bless you. Once in the World, he can arrive to your side instantly as long as he wants. It is very fast for him to come to you.”
Amita-Buddha! Thank you, and my deepest homage to you!
I then told Master Zhen Lin the amazing experience. Master Zhen Lin said, “Yes, it is true. It has been experienced by many people. When the power of Buddha is applied correctly, you feel it personally. It is just as true as that.”
I am deeply touched by the power and bless of Buddha, also grateful to the guidance of Master Zhen Lin. I would like to write it down so that more can read the Mantra to help deliver your dead relatives to the World of Ultimate Bliss!
It is actually very easy: We read the Mantra contained in the the Sutra Of Casket Seal Dharani from the Secrete Whole Bodies’ Relics of all Buddhas' Hearts for seven times, and that’s it. They shall be freed from the torture of the hell and enter the World of Ultimate Bliss. Hopefully, more can read the Mantra for our dead ancesteros do deliver them.
Two points to note: 1-we need to observe vegetarian diet on the day when we do the delivery. 2-Do not do it between 11 am to 1 pm. Otherwise, the delivery may not be a success.
Steps:
1-Read the name of the relative___, and tell him/her, “I now shall read the Mantra of the Sutra of Casket Seal. I read it for you and hope that you shall enter the World of Ultimate Bliss upon the strength and merits of the Mantra.
2- Keep reading it for 7 times, and he/her shall make it with a lotus on his/her feet.
3-You may also tell the relative that, whether or not the delivery is a success, please send a message (in a dream, of course).
Master Zhen Lin had explained to us the “sending a message” as he talked on the Sutra on Casket Seal, “if you do the delivery with the Sutra, and after finishing reading the Mantra, you can make a wish by telling the relative, ‘I am a human being. I don’t know whether the delivery is a success. Please send me a message either it is or not.” If you say so, for sure your died relative will send you the message, sooner or later. It is for sure. The message will always come, even if it is not a success.”
It is not easy to read the Mantra. Before I did the delivery for my grandparents, I followed the mantra-recitation video clip available at Youku.com so as to learn how to pronounce it. http://v.youku.com/v_show/id_cz00XMTA3MTM4OTY=.html . Once familiar with its pronunciation, I lighted three incense sticks. If you don’t have it, it is also fine as long as you are sincere, and keep your body clean, and heart pure.
the Mantra
Namah sdeliya divi kanam
sarva tathagatanam
om bhuvibha vadha vari vachari vachatai
suru suru dhara dhara
sarva tathagata
dhatu dhari padma bhavati
jayavari
mudri smara
tathagata dharma chakra
pravartana
vajri bodhi bana
rumkara
rumkirti
sarva tathagata dhistite
bodhaya bodhaya
bodhi bodhi
buddhya buddhya
samboddhani samboddhaya
chala chala
chalamtu
sarva varanani
sarva papavigate
huru huru
sarva sukhavigati
sarva tathagata
hridaya vajrani
sambhara sambhara
sarva tathagata
suhaya dharani mudri
buddhi subuddhi
sarva tathagata dhistita
dhatu garbhe svaha
samaya dhistite svaha
sarva tathagata hridaya dhatu mudri svaha
supra tisthita stubhe tathagata dhistite huru huru hum hum svaha
om sarva tathagata
usnisa dhatu mudrani sarva tathagatam sadha tuvi bhusita dhistite
hum hum svaha
This is from what exactly the Sutra Of Casket Seal Dharani from the Secrete Whole Bodies’ Relics of all Buddhas' Hearts tells us: "If any bad person felt into the Hell, and he suffered seriously and did not know when he could be relieved, but if his son or grandson calls the dead person’s name and read this Dharani for seven times, the melting copper and hot iron shall become suddenly a pond with eight virtual water. A lotus flower shall carry him with a precious cover upon his head. The door of Hell will be broken and the road of Bodhi open. The lotus flower shall fly to the World of Ultimate Bliss. All the wisdom appears naturally. He is happy to speak and stay at a position of supplement of a Buddha."
Master Zhen Lin helps us understand what the verses mean as follows:
“I had already talked to you about this paragraph a few days ago. It tells us that we can use the mantra in the Sutra to deliver our dead relatives to the World of Ultimate Bliss. It has to be your relatives to be effective. The Sutra makes it clear, ‘if his son or grandson…’. That is to say, we can do it for our ancestors. We only need to read out his or her name. For example, “Mr. X, I now shall read the Mantra of the Sutra of Casket Seal. I read it for you and hope that you shall enter the Western Pure Land of Bliss upon the strength and merits of the Mantra.”.
You can either read the whole Sutra, or just the mantra. Reading the mantra shall work. When you finish reading it for seven times, he or her will soon be freed from the torture of the hell, and arrive a pond of lotus. It is very comfortable there. A lotus will grow under his or her feet. And, upon the lotus, he or her shall fly away to the World of Ultimate Bliss.
“All the wisdom shall appear naturally”. This means he shall be as powerful as a Bodhisattva. Actually he is. He is no different from Bodhisattva of Complete Enlightenment. A Bodhisattva of the 10th stage, not the first or the second. And Buddha Shakyamuni makes it clear to us in the Sutra, “He is happy to speak and stay at a position of supplement of a Buddha.” Staying at the position of supplement of a Buddha is what a Bodhisattva of the 10th stage enjoys. Therefore, if we use this mantra of the Sutra to do the delivery for our ancestors, they will be very happy. They can enter the World of Ultimate Bliss and become a Bodhisattva there! Certainly it is good for you, too. He shall always bless you. Once in the World, he can arrive to your side instantly as long as he wants. It is very fast for him to come to you.”
Amita-Buddha! Thank you, and my deepest homage to you!
Jan 10, 2009
It is your mind that matters! -- Shi Zhenlin (Master)
It is your mind that matters! Many people while paying homage to Buddhas and Bodisattvas, do not repent sincerely. They ask for lots of blessings, but with the mind that it does not cost them anything to ask for the blessings. How can they get any response from Buddhas and Bodhisattvas if they are insincere like that? Well, it is all because we common people tend to measure the mind of Buddhas and Bodhisattvas with our human mind, thinking that they would not figure out what we are thinking. This has been the case with many visitors to the temple here. In fact, I know clearly what they are thinking. They are just deceiving themselves. The other day someone said to me, “You are not humble at all!| Well, no. It is because I am honest-minded. I’d be hypocritical if I am humble, which is against the teachings of the Buddha Dharma. Many people are also that “humble” before Buddhas and Bodhisattvas, without knowing that our Buddhas and Bodisattvas are all honest-minded. They note down whatever you say. You’d get your due retributions once they find you are lying, such as disease, disaster, etc. It is a pity that they don’t get the chance to meet Dharma masters around them who know the truth of Heaven. Some of them die without knowing why. It is such a pity!!!
Jan 9, 2009
Master Zhenlin talked on the Comments by Master Chin-kung on the Death of Chen Xiaoxu (August 23, 2007)
All the hardships and upsets we face are a test meant to cultivate our faith, the faith in the Buddha Dharma, so that it is deeply-rooted in our mind. With firm faith, everything is empty, including disease. There is no disease to speak of. The key is one’s mind when the Buddha Dharma is applied to cure diseases. Read the sutra, and you shall realize all shall be brought to nothingness. All, as I said to you last time, a disease is not a disease. A disease is indeed a disease.What is the purpose of cultivation? It is to cultivate one’s faith through all kinds of means. The Buddha Dharma is born out of one’s mind. The power of one’s will can be tremendously huge. Nothing is possible by it, but also everything is possible with it. Therefore, a vow that we make from the bottom of one’s heart can change everything. Likewise, any doubt one harbours can always take away everything. That is why I say that a disease is not a disease and yet a disease is indeed a disease. When the demon of disease is stirring troubles for one, one can only be sick when one takes it seriously as a disease. A disease shall melt away, with medical treatment, combined with the Buddha Dharma, and that one does not take it as a disease and just let it go in one’s mind. This is what I mean that a disease is not a disease. This is also why many cancer patients get fully recovered soon after they meet me. This is how I teach them to treat themselves. Therefore, in the final analysis, we need to cultivate faith. Faith! Faith! Faith! Place faith in it in a way as if one is stupid. : ) Amitabha-Buddha! By doing so, we gain Samadhi. Well, that is to say, should you believe it firmly one day that I am holding a small cellular phone in my hand even though I am actually holding an apple. This is a mind without discrimination. This is firm faith, without any doubt. If your intuitive response is that it is an apple, not a cellular phone, it shows you are still viewing it from the perspective of a common person. Your mind is still dusted, and characterized by discrimination. If you firmly believe that it is a cellular phone instead of an apple, you can walk through a wall easily, let alone get rid of a disease. Well, Amitabha-Buddha! That is why Venerable Chin-Kung said that it is just difficult to have firm faith!!! Why do we apply efforts to read the sutra and sit in stillness everyday? It is to cultivate the power of our faith. We shall be enlightened once our faith in the Buddha Dharma is firmly rooted, without the least trace of doubt. No language is needed. All is united and in harmony. You shall be Guanyin Bodhisattva! You shall be World Honored One! You shall be Manjushuri Bodhisattva! There is no difference. Well… this is what the 32 attributes are about. This is the attainment of the Unsurpassed Perfect Enlightenment. It won’t be efficacious if you simply pay lip services. You need to apply efforts to cultivate the Buddha Dharma. Otherwise, you won’t receive any responses. You have to really delve into it, and place firm faith in it. When you can make it, all your wishes shall be granted. Believe in it in a way that everyone around you say you are stupid and enchanted. That is when you see the Buddha Dharma. In dhyana meditation, one is encouraged to contemplate who is talking, who is moving, and who is thinking, etc. One is released from the Three Realms once one is able to let it run in its own course. The Buddha Nature is not empty. Rather, it is formless and does not have any mark. There is nothing it can do, but also nothing it cannot do!!!
It is not quite right, to take the Buddha Nature as empty. All the living beings have the Buddha Nature. The Buddha is but a name. There is no Buddha to make. In the Chinese character, the word Buddha consists of the character Person in its left and None in its right, which means not a person. : ) A Buddha comes from nowhere and goes nowhere. Who am I? Where do I come from and where shall I go? These are questions to be answered in our cultivation.
It is not quite right, to take the Buddha Nature as empty. All the living beings have the Buddha Nature. The Buddha is but a name. There is no Buddha to make. In the Chinese character, the word Buddha consists of the character Person in its left and None in its right, which means not a person. : ) A Buddha comes from nowhere and goes nowhere. Who am I? Where do I come from and where shall I go? These are questions to be answered in our cultivation.
Master Chin-kung Talked on the Death of Famous Actress Chen Xiaoxu
Master Chin-kung Talked on the Death of Chen Xiaoxu as he answered questions from Dharma cultivators in Singapore. Altogther there are seven questions which hopefully can help to solve the doubts of many regarding the Buddha Dharma.
Question 1:Chen had been a Buddhist for ten years before she passed away and donated a lot to Buddhist organizations. Why such an end?
Master Chin-kung: You did not witness it yourself. If you had seen it, you would know it is quite normal. Actually, she ended her life not in a bad way. Quite ineffable.
Faith is the most important in our practice of the Buddha Dharma. Before anything, I would like to tell you that when Xiaoxu was the most sick, both I myself and Master Chang Hui were by her side to take care of her. We did our best to relieve her pain. We all witnessed it. If the suffering she had endured were to be divided into ten portions, which ordinary people had to take, she only received one portion. The other nine portions were melted away by the strength of Buddhas and Bodisattvas. It is rare and not easy. Why did not she make it to turn it around? First, her faith was not firm enough. People have karmic obstacles. She was clearly aware of it that she had heavy karmic obstacles, accumulated in not only her present life, but the previous ones. Even one does not commit karmic offenses in the present life, one did in the previous.
Therefore, it is necessary that you get to know clearly the karmic cause and effect of three life cycles. “Why this kind-hearted person ended his life so miserably while that evil-hearted guy enjoyed such blessings?”, ask many who therefore do not believe cause and effect. Some people, though having committed big offenses in the present life, don’t receive the retribution in the present life. It is so because the surplus blessings from their previous lives are abundant. The blessings they accumulated in their previous life could last 200 years, but, due to the karmic offenses committed in their present life, they shall go for just sixty to seventy years. The blessings have been reduced. However, the blessings are still in surplus.
Others are kind-hearted throughout their life but do not end their life so well. It is so because the karmic offenses they have committed in their previous lives are too heavy. There are leftovers of previous karmic offenses. While they may have done a lot of good deeds, but those are yet enough to cover all the offenses previously committed. Therefore, they are still subject to retributions. As is said, karmic cause and retribution last for three life cycles. Once you understand it, you shall no longer harbour any doubt.
While it had been ten years that Xiaoxu became a Buddhist disciple, yet her faith was not firm enough. Why was it? She had too little access to sutras. She was too busy and always occupied by this or that business. Her focus was on her day-to-day business. She had too many social activities. Therefore, it was really not easy to really listen to the sutra lectures, and understand them. Some people may not understand them even if they have listened for their whole life. Why is it? I think you know the reason. I have been lecturing on Buddhist sutras for so many years. Do you understand them? If so, you would not have raised these questions. That you raised the questions shows that you, too, like Xiaoxu, failed to understand them.
I often say that for a Dharma cultivator one’s mind should be free from selfishness, from the pursuit of profit and fame, from the five sensual pleasures (of form, sound, aroma, taste, and touch) and six dust motes (of form, sound, aroma, taste, touch, and consciousness), from greed, hatred, and ignorance. I have been stressing this for decades. You won’t be able to get in unless you understand it. Many Dharma cultivators listen to sutra lectures, but few are able to make it. Once you understand it, you are able to let it go. After all, we need to apply the Buddha Dharma to our day-to-day life. The biggest obstacle is that some of us are not able to free themselves from them. It is like they have yet to take the first step. That is why they are still outside the door of the Buddha Dharma even though they may have been cultivating it for decades. This is the truth. Every cultivator either lay or left-home-life, should realize it. Otherwise, all the efforts in cultivation shall be in vain.
Question 2: Chen had personally joined in the shooting of Shanxi Xiaoyuan Why, however, she herself was not able to gain release from the torture of cancer?
Master Chin-kung: I am not aware of it. I don’t know whether she joined to shoot it. The cancer patients with Shanxixiaoyuan showed firm faith. Xiaoxu, however, did not have faith in it. I took care of her for so many days. She did not know to repent of past wrongs, nor to show gratitude. She said it herself that she just did not feel remorseful or grateful. The vow power was not strong enough. Yes, she did make vows, but were too weak. Most important of all, she lacked in faith. The Dharma is born out of our mind. We always stress this in the Great Vehicle teachings. I reminded her all the time of it right before her. When making vows, we should be mindful of the Buddhas, Bodhisattvas, sutras, propagation of the Dharma, the welfare of the living beings, and how to make the Proper Dharma abide. These are the proper vows. Making vows like these are good for her. However, she did not give any thought to them. She was simply worried about herself and whether she could recover. It is hopeless if one thinks like that. All her thinking was so negative. The Buddhas and Bodhisattvas could not help her even though they wanted to. You have to have the proper thought to be helped by Buddhas and Buddhisattvas. There should not be negative thoughts. Therefore, it is not easy to believe in Buddhism.
Master Ou-yi talked of the concepts of faith, vows, and practice, in his Commentary on the Amitabha-Buddha Sutra. Regarding the first concept of faith, Master Ou-yi stressed that one first to believe in oneself, and then believe in Shakyamuni Buddha and Amitabha-Buddha. Unfortunately, Xiaoxu did not have such faith. She did not have faith in herself. It would have been fine had she still placed faith in Shakyamuni Buddha and Amitabha-Buddha. One should keep being mindful of the Buddhas, the Buddha Dharma, and Dharma Masters. She lacked such faith. Without it, neither the Buddha, nor the Dharma, or any Sangha members could help her. We felt it a great pity.
Meanwhile, she had many negative affinities that rattled her mind a lot. Half of the trouble-makers were those that had great enmity with her and stayed attached to her body. There were quite a few of them. As we stood by her, we saw at least dozens of them. We of course worked to mediate their enmity. It was effective. After several rounds of mediation, they left one group after the other. Once they left, she felt relaxed and comforted. When they stayed attached her body, it was stiff. Once they left, it got better. Nevertheless, a few of them refused to leave no matter how hard we tried to persuade them. Perhaps the enmity was too strong. You did not know the whole picture. Once you know it, you can draw a big lesson from her story.
Set free your mind and body. Let it go. If you can really make it, those having enmity with you will leave you. If they remained attached to your body, that means, in other words, you have yet to set free your mind and body. If you make it, they shall admire you and praise you. Let me share with you the story about the rebirth to the Pure Land of Chen Guangbie, former head of the Singapore Buddhist Lodge. The students of a Buddha Dharma training course chanted Buddha names for him after he passed away. After that, over 100 beings, who had enmity with Chen, followed them to the Lodge. They all witnessed the rebirth of Chen. They were pleased to see the rebirth of him even though there had been enmity between them before. They said that they would never stir troubles again. They followed to the Lodge in the hope that they could take refuge with the Lodge. After the refuge-taking ceremony, they said they would like to stay at the Lodge so that they could listen to Buddhist sutras. There are lectures at the Lodge everyday. They then asked whether they could stay at the Lodge Canteen as it was too bright at the lecture hall and they could not bear it. Their proposal was accepted. At the Canteen, a TV was set up that broadcast The Sutra of Bodhisattva Ksitigarbha's Fundamental Vows day and night, non-stop, for a whole month. One month later, they all left. Or maybe more than one month, one and a half or two months. Doing so helps them to give rise to a sense of kindness and compassion. They, therefore, do not look for troubles anymore.
Therefore, it is not easy to learn the Buddha Dharma. The good roots have to be ripe. You must be truly close to good friends, be able to let it go, see it breath, and apply it to your life. Xiaoxu gained a good rebirth. Her story serves as a good reminder to many people.
Question 3: It is said that she only took Chinese medicine and said no to all western methods of treatment. Was she being too attached to it, or that she was kind of too slow to let go of the mundane phenomena?
Master Chin-kung: You have to truly understand it before you know why. You are ignorant of it. It takes years of pains and hard work to really know about medical sciences, the Chinese medicine and western medicines. We took her to meet very good doctors who gave her good care. We did our best to provide the best treatment to her. Hundreds of people saw it.
Q4: Chen Xiaoxu left the home-life in last December. She made the vow to serve in multicultural education on a voluntary basis for the rest of her life. Though it was not long after she had left the home-life, she had been cultivating the Dharma at home for like seven or eight years. Besides, she made big contributions to the development of Buddhism, and she was close to master. Why wasn’t she able to realize her wish to propagate the Dharma?
Master Chin Kung: Master Chin Kung: I hope you could visit me here so that I can provide detailed explanations to you. Two hours are not enough to make it clear to you. It shall take three to four days.A left-home Buddhist has to accept and uphold the complete precepts. Why some people, though having been left-home for decades, still fail to gain rebirth to the Pure Land, but remain subject to the influence of the karma?
My master Lee Ping-nan warned me of it when I was learning the Dharma from him. I had talked of the story when I was lecturing. At that time I already had accepted the complete precepts. Once I visited him in Tai-chung. It is a must that one pays a visit to his or her master after one has accepted the precepts. Before I walked indoors, when I was still quite a distance away from the door, I heard him say to me, “You should believe in the Buddha! Believe in the Buddha!” He repeated for over ten times. I was quite confused. I left home-life seven years after I started to practice the Buddha Dharma. Two years after I left home-life, I accepted the precepts. I had been a teacher with a Buddhist Institute for two years. I was totally confused why my master still warned me that I need to believe in the Buddha when he saw me.
To be a Buddha Dharma cultivator, one has to follow the instructions of the Buddha. For many, it is easier to speak than to do it, as they lack in faith. It is just that difficult to cultivate firm faith. One has to have faith to make it efficacious. If it is not efficacious, one has to reflect within. Is it because I lack in faith? As is written in the Great Treatise on the Perfection of Wisdom, “Faith is the source of Enlightenment, and the mother of virtues; it fosters and strengthens all good qualities.” If one can really make it to have pure faith, without the least trace of doubt or idle thoughts in it, one can be bodhisattva who has attained the realization of dharmakāya. This is the standard to measure one’s faith. Regarding faith, there are both delusive faith (superstition) and proper faith. Having proper faith means one understands it but has yet to act upon it. You have to place true faith in it, not only believing in it, but also acting upon it.Making a donation is to cultivate blessings. However, blessings along won’t save one from death. The Six Patriarch talked of it in the Dharma Jewel Platform Sutra. This is about turning on the wheels of the six paths. No blessings, no matter how big they are, can release one from them. But what are blessings for? No matter which Path you are born in, one still enjoys them. Even in the Path of Hungry Ghost, one shall be a wealth ghost thanks to the blessings. One shall suffer of course if without them. Heavenly beings, for example, have to endure great sufferings, as they don’t have any blessings. Their life is not as good as the blessed human beings. This can be found in Buddhist sutras.
You ask me why Xiaoxu failed to fulfill her vow to propagate the Dharma and benefit all beings. It was because her vow was not strong enough. Quite a pity. Why was it not firm enough? She got too little access to Buddhist sutras and spent inadequate efforts in practicing the Buddha Dharma. You have to make this very principle clear. Do not mislead Buddhist cultivators so that they retreat from it. Our faith should grow firmer when we read about Xiaoxu’s story. Stay alert.
As I said many times before, my lifespan was predestined to be at 45 years. Nonetheless, I managed to extend it. I was confident that she could make it too, except she was not cooperative. I raised four requirements to her. 1- have firm faith in the Buddha Dharma; 2- repent; 3- express gratitude; and 4-make strong vows. Unfortunately, she did well enough in none of the four. In such a case, none could save her. Nobody else could help. It is her business. If you make the vow for her, no matter how strong, it is yours. She does not get the merits. So, you have do act upon it yourself. Otherwise, your end would be worse then Xiaoxu’s. I am telling you the truth.
Question 5: In the Leaving the Home-life Statement, she vowed to accept, practice, and propagate the Buddha Dharma, and that she would retreat from worldly life for ten years and focus on the study of the Chinese traditions from Confucian, Buddhist, and Taoist perspectives, and would dedicate the rest of her life to the Buddha Dharma, to carry on the Buddha’s wisdom. It was so great a vow! Why was she unable to melt away the karma with such a vow?
Master Chin Kung: She was more paying lip services than applying real efforts to do it. This is why. One has to deliver one’s promise to make it efficacious. She failed to do so. It is not that the Buddha Dharma is deceptive.
I fulfilled my vows in my thirties. In the year I was 45, I was sick. I knew my lifespan was about to end. At that time, Curator Han was taking care of me. I told her that my life was coming to an end. No need for me to see the doctors. A doctor can cure diseases, but not extend one’s lifespan. I took no medicine, nor saw any doctors. I simply chanted the Buddha names, praying to be reborn in the Pure Land. I did so for one month. Gradually I got recovered. No health problems up till now since then.
I was 79-year-old two years ago. I was sick for four days once when I was in Beijing. I stayed at a hotel at that time. I have already told this story to you. I saw Shakyamuni Buddha, Amitabha-Buddha, Vairocana Buddha, and Avalokitesvara Bodhisattva. They were as big-sized as the empty space. Though so large, I could see them clearly. Unusually clearly. I thought to myself, perhaps I was about to end my life. After all, I lived 34 years more than predestined. I said I should leave now. Then I heard someone around saying to me, “is there anything left in your mind that you are worried or care about? Anyone you would like to see?” I did not turn back to see who was saying it to me. I answered, “No, nothing. I have let it all go. Master Chang Jia has told me before that my life is all set by Buddhas and Bodhisattvas. I wish very much to follow Amitabha-Buddha to His Pure Land. However, if you want me to help more the suffering beings in the world, fine with me. No problem”. I got recovered the second day. I returned to Hong Kong the third day, had a rest for another two weeks before I started lecturing on sutras again.
Xiaoxu failed to make a vow as strong as mine. When making a vow, one has to show single-minded sincerity, not on impulse. Acting out of an impulsive haste won’t help to solve problems. The mind with which one does a good deed is of great importance. One gets less merits if one does it involuntarily or only upon the suggestions by others. It is not cultivation of great blessings. Therefore, you would have known everything if you had stayed close to her for sometime so that you know her well, and if you know the Buddha Dharma well. Hopefully, her story shall serve as a reminder to you that you should remain vigorous. You really need to make it. Do not just pay lip service. Otherwise, the blessings you receive shall be much less than hers.
Q6: Some cultivators of the Dharma feel that their resolve is weaker than Chen’s. If even Xiaoxu failed to gain rebirth in the Pure Land, wouldn’t it be more hopeless for them?
Master Chin Kung: It is wrong for one to think so. Let me tell you, should you think in this one, for sure you shall not gain the rebirth. Faith is the key. Besides, when one is in bad luck, all those having enmity with you in your previous lives come to you. Are you able to make it through? If not, big trouble.
Q7: The last question. I have never wavered in my faith in the Buddha Dharma. Nevertheless, I felt upset and lost as never before as Xiaoxu passed away. May Master, please, show compassion on me and provide us with some enlightening teachings, to help consolidate the faith of me and my fellow-cultivators, so that we do not retreat.
Master Chin-Kung: Good comment! You have the concerns because you fail to realize the truth. You are standing at a wrong angle when judging it. I was talking about the three ways of knowing this morning, and yours is a mistaken perception. You are misleading yourself and others. Despite it, as is said by the ancients, “even all the Dharma is empty, the law of Cause and Effect is true.”We all have our own karma to face and should be held accountable for it.
Question 1:Chen had been a Buddhist for ten years before she passed away and donated a lot to Buddhist organizations. Why such an end?
Master Chin-kung: You did not witness it yourself. If you had seen it, you would know it is quite normal. Actually, she ended her life not in a bad way. Quite ineffable.
Faith is the most important in our practice of the Buddha Dharma. Before anything, I would like to tell you that when Xiaoxu was the most sick, both I myself and Master Chang Hui were by her side to take care of her. We did our best to relieve her pain. We all witnessed it. If the suffering she had endured were to be divided into ten portions, which ordinary people had to take, she only received one portion. The other nine portions were melted away by the strength of Buddhas and Bodisattvas. It is rare and not easy. Why did not she make it to turn it around? First, her faith was not firm enough. People have karmic obstacles. She was clearly aware of it that she had heavy karmic obstacles, accumulated in not only her present life, but the previous ones. Even one does not commit karmic offenses in the present life, one did in the previous.
Therefore, it is necessary that you get to know clearly the karmic cause and effect of three life cycles. “Why this kind-hearted person ended his life so miserably while that evil-hearted guy enjoyed such blessings?”, ask many who therefore do not believe cause and effect. Some people, though having committed big offenses in the present life, don’t receive the retribution in the present life. It is so because the surplus blessings from their previous lives are abundant. The blessings they accumulated in their previous life could last 200 years, but, due to the karmic offenses committed in their present life, they shall go for just sixty to seventy years. The blessings have been reduced. However, the blessings are still in surplus.
Others are kind-hearted throughout their life but do not end their life so well. It is so because the karmic offenses they have committed in their previous lives are too heavy. There are leftovers of previous karmic offenses. While they may have done a lot of good deeds, but those are yet enough to cover all the offenses previously committed. Therefore, they are still subject to retributions. As is said, karmic cause and retribution last for three life cycles. Once you understand it, you shall no longer harbour any doubt.
While it had been ten years that Xiaoxu became a Buddhist disciple, yet her faith was not firm enough. Why was it? She had too little access to sutras. She was too busy and always occupied by this or that business. Her focus was on her day-to-day business. She had too many social activities. Therefore, it was really not easy to really listen to the sutra lectures, and understand them. Some people may not understand them even if they have listened for their whole life. Why is it? I think you know the reason. I have been lecturing on Buddhist sutras for so many years. Do you understand them? If so, you would not have raised these questions. That you raised the questions shows that you, too, like Xiaoxu, failed to understand them.
I often say that for a Dharma cultivator one’s mind should be free from selfishness, from the pursuit of profit and fame, from the five sensual pleasures (of form, sound, aroma, taste, and touch) and six dust motes (of form, sound, aroma, taste, touch, and consciousness), from greed, hatred, and ignorance. I have been stressing this for decades. You won’t be able to get in unless you understand it. Many Dharma cultivators listen to sutra lectures, but few are able to make it. Once you understand it, you are able to let it go. After all, we need to apply the Buddha Dharma to our day-to-day life. The biggest obstacle is that some of us are not able to free themselves from them. It is like they have yet to take the first step. That is why they are still outside the door of the Buddha Dharma even though they may have been cultivating it for decades. This is the truth. Every cultivator either lay or left-home-life, should realize it. Otherwise, all the efforts in cultivation shall be in vain.
Question 2: Chen had personally joined in the shooting of Shanxi Xiaoyuan Why, however, she herself was not able to gain release from the torture of cancer?
Master Chin-kung: I am not aware of it. I don’t know whether she joined to shoot it. The cancer patients with Shanxixiaoyuan showed firm faith. Xiaoxu, however, did not have faith in it. I took care of her for so many days. She did not know to repent of past wrongs, nor to show gratitude. She said it herself that she just did not feel remorseful or grateful. The vow power was not strong enough. Yes, she did make vows, but were too weak. Most important of all, she lacked in faith. The Dharma is born out of our mind. We always stress this in the Great Vehicle teachings. I reminded her all the time of it right before her. When making vows, we should be mindful of the Buddhas, Bodhisattvas, sutras, propagation of the Dharma, the welfare of the living beings, and how to make the Proper Dharma abide. These are the proper vows. Making vows like these are good for her. However, she did not give any thought to them. She was simply worried about herself and whether she could recover. It is hopeless if one thinks like that. All her thinking was so negative. The Buddhas and Bodhisattvas could not help her even though they wanted to. You have to have the proper thought to be helped by Buddhas and Buddhisattvas. There should not be negative thoughts. Therefore, it is not easy to believe in Buddhism.
Master Ou-yi talked of the concepts of faith, vows, and practice, in his Commentary on the Amitabha-Buddha Sutra. Regarding the first concept of faith, Master Ou-yi stressed that one first to believe in oneself, and then believe in Shakyamuni Buddha and Amitabha-Buddha. Unfortunately, Xiaoxu did not have such faith. She did not have faith in herself. It would have been fine had she still placed faith in Shakyamuni Buddha and Amitabha-Buddha. One should keep being mindful of the Buddhas, the Buddha Dharma, and Dharma Masters. She lacked such faith. Without it, neither the Buddha, nor the Dharma, or any Sangha members could help her. We felt it a great pity.
Meanwhile, she had many negative affinities that rattled her mind a lot. Half of the trouble-makers were those that had great enmity with her and stayed attached to her body. There were quite a few of them. As we stood by her, we saw at least dozens of them. We of course worked to mediate their enmity. It was effective. After several rounds of mediation, they left one group after the other. Once they left, she felt relaxed and comforted. When they stayed attached her body, it was stiff. Once they left, it got better. Nevertheless, a few of them refused to leave no matter how hard we tried to persuade them. Perhaps the enmity was too strong. You did not know the whole picture. Once you know it, you can draw a big lesson from her story.
Set free your mind and body. Let it go. If you can really make it, those having enmity with you will leave you. If they remained attached to your body, that means, in other words, you have yet to set free your mind and body. If you make it, they shall admire you and praise you. Let me share with you the story about the rebirth to the Pure Land of Chen Guangbie, former head of the Singapore Buddhist Lodge. The students of a Buddha Dharma training course chanted Buddha names for him after he passed away. After that, over 100 beings, who had enmity with Chen, followed them to the Lodge. They all witnessed the rebirth of Chen. They were pleased to see the rebirth of him even though there had been enmity between them before. They said that they would never stir troubles again. They followed to the Lodge in the hope that they could take refuge with the Lodge. After the refuge-taking ceremony, they said they would like to stay at the Lodge so that they could listen to Buddhist sutras. There are lectures at the Lodge everyday. They then asked whether they could stay at the Lodge Canteen as it was too bright at the lecture hall and they could not bear it. Their proposal was accepted. At the Canteen, a TV was set up that broadcast The Sutra of Bodhisattva Ksitigarbha's Fundamental Vows day and night, non-stop, for a whole month. One month later, they all left. Or maybe more than one month, one and a half or two months. Doing so helps them to give rise to a sense of kindness and compassion. They, therefore, do not look for troubles anymore.
Therefore, it is not easy to learn the Buddha Dharma. The good roots have to be ripe. You must be truly close to good friends, be able to let it go, see it breath, and apply it to your life. Xiaoxu gained a good rebirth. Her story serves as a good reminder to many people.
Question 3: It is said that she only took Chinese medicine and said no to all western methods of treatment. Was she being too attached to it, or that she was kind of too slow to let go of the mundane phenomena?
Master Chin-kung: You have to truly understand it before you know why. You are ignorant of it. It takes years of pains and hard work to really know about medical sciences, the Chinese medicine and western medicines. We took her to meet very good doctors who gave her good care. We did our best to provide the best treatment to her. Hundreds of people saw it.
Q4: Chen Xiaoxu left the home-life in last December. She made the vow to serve in multicultural education on a voluntary basis for the rest of her life. Though it was not long after she had left the home-life, she had been cultivating the Dharma at home for like seven or eight years. Besides, she made big contributions to the development of Buddhism, and she was close to master. Why wasn’t she able to realize her wish to propagate the Dharma?
Master Chin Kung: Master Chin Kung: I hope you could visit me here so that I can provide detailed explanations to you. Two hours are not enough to make it clear to you. It shall take three to four days.A left-home Buddhist has to accept and uphold the complete precepts. Why some people, though having been left-home for decades, still fail to gain rebirth to the Pure Land, but remain subject to the influence of the karma?
My master Lee Ping-nan warned me of it when I was learning the Dharma from him. I had talked of the story when I was lecturing. At that time I already had accepted the complete precepts. Once I visited him in Tai-chung. It is a must that one pays a visit to his or her master after one has accepted the precepts. Before I walked indoors, when I was still quite a distance away from the door, I heard him say to me, “You should believe in the Buddha! Believe in the Buddha!” He repeated for over ten times. I was quite confused. I left home-life seven years after I started to practice the Buddha Dharma. Two years after I left home-life, I accepted the precepts. I had been a teacher with a Buddhist Institute for two years. I was totally confused why my master still warned me that I need to believe in the Buddha when he saw me.
To be a Buddha Dharma cultivator, one has to follow the instructions of the Buddha. For many, it is easier to speak than to do it, as they lack in faith. It is just that difficult to cultivate firm faith. One has to have faith to make it efficacious. If it is not efficacious, one has to reflect within. Is it because I lack in faith? As is written in the Great Treatise on the Perfection of Wisdom, “Faith is the source of Enlightenment, and the mother of virtues; it fosters and strengthens all good qualities.” If one can really make it to have pure faith, without the least trace of doubt or idle thoughts in it, one can be bodhisattva who has attained the realization of dharmakāya. This is the standard to measure one’s faith. Regarding faith, there are both delusive faith (superstition) and proper faith. Having proper faith means one understands it but has yet to act upon it. You have to place true faith in it, not only believing in it, but also acting upon it.Making a donation is to cultivate blessings. However, blessings along won’t save one from death. The Six Patriarch talked of it in the Dharma Jewel Platform Sutra. This is about turning on the wheels of the six paths. No blessings, no matter how big they are, can release one from them. But what are blessings for? No matter which Path you are born in, one still enjoys them. Even in the Path of Hungry Ghost, one shall be a wealth ghost thanks to the blessings. One shall suffer of course if without them. Heavenly beings, for example, have to endure great sufferings, as they don’t have any blessings. Their life is not as good as the blessed human beings. This can be found in Buddhist sutras.
You ask me why Xiaoxu failed to fulfill her vow to propagate the Dharma and benefit all beings. It was because her vow was not strong enough. Quite a pity. Why was it not firm enough? She got too little access to Buddhist sutras and spent inadequate efforts in practicing the Buddha Dharma. You have to make this very principle clear. Do not mislead Buddhist cultivators so that they retreat from it. Our faith should grow firmer when we read about Xiaoxu’s story. Stay alert.
As I said many times before, my lifespan was predestined to be at 45 years. Nonetheless, I managed to extend it. I was confident that she could make it too, except she was not cooperative. I raised four requirements to her. 1- have firm faith in the Buddha Dharma; 2- repent; 3- express gratitude; and 4-make strong vows. Unfortunately, she did well enough in none of the four. In such a case, none could save her. Nobody else could help. It is her business. If you make the vow for her, no matter how strong, it is yours. She does not get the merits. So, you have do act upon it yourself. Otherwise, your end would be worse then Xiaoxu’s. I am telling you the truth.
Question 5: In the Leaving the Home-life Statement, she vowed to accept, practice, and propagate the Buddha Dharma, and that she would retreat from worldly life for ten years and focus on the study of the Chinese traditions from Confucian, Buddhist, and Taoist perspectives, and would dedicate the rest of her life to the Buddha Dharma, to carry on the Buddha’s wisdom. It was so great a vow! Why was she unable to melt away the karma with such a vow?
Master Chin Kung: She was more paying lip services than applying real efforts to do it. This is why. One has to deliver one’s promise to make it efficacious. She failed to do so. It is not that the Buddha Dharma is deceptive.
I fulfilled my vows in my thirties. In the year I was 45, I was sick. I knew my lifespan was about to end. At that time, Curator Han was taking care of me. I told her that my life was coming to an end. No need for me to see the doctors. A doctor can cure diseases, but not extend one’s lifespan. I took no medicine, nor saw any doctors. I simply chanted the Buddha names, praying to be reborn in the Pure Land. I did so for one month. Gradually I got recovered. No health problems up till now since then.
I was 79-year-old two years ago. I was sick for four days once when I was in Beijing. I stayed at a hotel at that time. I have already told this story to you. I saw Shakyamuni Buddha, Amitabha-Buddha, Vairocana Buddha, and Avalokitesvara Bodhisattva. They were as big-sized as the empty space. Though so large, I could see them clearly. Unusually clearly. I thought to myself, perhaps I was about to end my life. After all, I lived 34 years more than predestined. I said I should leave now. Then I heard someone around saying to me, “is there anything left in your mind that you are worried or care about? Anyone you would like to see?” I did not turn back to see who was saying it to me. I answered, “No, nothing. I have let it all go. Master Chang Jia has told me before that my life is all set by Buddhas and Bodhisattvas. I wish very much to follow Amitabha-Buddha to His Pure Land. However, if you want me to help more the suffering beings in the world, fine with me. No problem”. I got recovered the second day. I returned to Hong Kong the third day, had a rest for another two weeks before I started lecturing on sutras again.
Xiaoxu failed to make a vow as strong as mine. When making a vow, one has to show single-minded sincerity, not on impulse. Acting out of an impulsive haste won’t help to solve problems. The mind with which one does a good deed is of great importance. One gets less merits if one does it involuntarily or only upon the suggestions by others. It is not cultivation of great blessings. Therefore, you would have known everything if you had stayed close to her for sometime so that you know her well, and if you know the Buddha Dharma well. Hopefully, her story shall serve as a reminder to you that you should remain vigorous. You really need to make it. Do not just pay lip service. Otherwise, the blessings you receive shall be much less than hers.
Q6: Some cultivators of the Dharma feel that their resolve is weaker than Chen’s. If even Xiaoxu failed to gain rebirth in the Pure Land, wouldn’t it be more hopeless for them?
Master Chin Kung: It is wrong for one to think so. Let me tell you, should you think in this one, for sure you shall not gain the rebirth. Faith is the key. Besides, when one is in bad luck, all those having enmity with you in your previous lives come to you. Are you able to make it through? If not, big trouble.
Q7: The last question. I have never wavered in my faith in the Buddha Dharma. Nevertheless, I felt upset and lost as never before as Xiaoxu passed away. May Master, please, show compassion on me and provide us with some enlightening teachings, to help consolidate the faith of me and my fellow-cultivators, so that we do not retreat.
Master Chin-Kung: Good comment! You have the concerns because you fail to realize the truth. You are standing at a wrong angle when judging it. I was talking about the three ways of knowing this morning, and yours is a mistaken perception. You are misleading yourself and others. Despite it, as is said by the ancients, “even all the Dharma is empty, the law of Cause and Effect is true.”We all have our own karma to face and should be held accountable for it.
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