How should a Buddhist practitioner approach the Scientific Concept of Development--Master Zhenlin
To practice the scientific concept of development requires that we stay practical, down-to-earth, and hold on to the principle of seeking truth from facts. It requires that we refrain from formalism but should focus on finding the facts through study and investigation while at the same time taking into consideration our own capability and nature of the work. It requires that we stay in compliance with the law that governs how everything evolves, while making our due efforts towards the goals without getting deviated from the law.
A Buddhist practitioner should, first of all, keep reflecting inwardly, and find out the weaknesses in his personality and characters. He should cultivate with a singular focus, and make a conscious effort to control his mind and attitude so that weaknesses won’t create afflictions for him in life, work, and cultivation.
Second, he should refrain from emulating others out of vanity or jealousy, but should have a clear understanding about himself. Be practical, and keep cultivating in a step-by-step manner. Do not get impatient or anxious to achieve something. Such a negative attitude can breed distress.
Last but not least, undertake charitable actions according to his capability. He shall get a better understanding of “practicing giving and giving up” from the charitable deeds!
May 7, 2009
May 5, 2009
Verse for Opening a Sutra --with commentary by Master Zhenlin
Verse for Opening a Sutra --with commentary by Master Zhenlin
The unsurpassed, profound, and wonderful Dharma,
Is difficult to encounter in hundreds of millions of eons,
I now see and hera it, receive and uphold it,
And I vow to fathom the Tathagata’s true meaning.
You must have recited before.. Most of you present at the Dharma Assembly today have done so.
Who wrote the four-line verse? It was written by Wu Zetian, the Empress in Tang Dynasty. The Verse is so well-written, so wonderful, so sublime and so classic that it is used by all of us. We need to cherish the same sincerity as she did when reciting it, though. Don’t just recite it without using the mind, or as is described in the saying, “the little monk who simply mumbles the prayers without showing his sincerity.” We won’t evoke any response if without sincerity.
“The unsurpassed, profound, and wonderful Dharma”: The Buddhist sutra is beyond comparison. Nothing surpasses it! It is so supreme! So profound! So helpful to us! This is what the line means.
“wonderful Dharma”: It is very subtle. You can’t even feel just exactly how wondeful it is. It can be applied in every aspect of our life! It is so useful! Inexpressibly wondeful! You need to express the feelings when reciting it!
“Is difficult to encounter in hundreds of millions of eons”:
That you are able to listen to Dharma talks in the present life does not mean you get to hear it again in the next life. If you do not apply good efforts to cultivating the Buddha Dharma, you will not be reborn a human! Perhaps you’d fall into the Avici Hell and stay there fore one thousand eons, which equals to one thousand lives, and get reborn as a dog, cat, earthworm, or maggot…Will you still get the chance to hear Dharma talks? You won’t! “in hundreds of millions of eons”: it is very rare that we encounter the Buddha Dharma in a hundred, a thousand, or even ten thousand lives!
“I now see and hera it, receive and uphold it”:
So lucky that we get born as humans in the present life and get to hear the Dharma today! It is so great! What’s next since we are now able to hear it, receive and uphold it?
“And I vow to fathom the Tathagata’s true meaning”:
I wish I could understand truly what the Buddha has said. It is rather difficult to understand the Buddhist scriptures. Why are there so few masters explaining the scriptures nowadays? Most masters do not understand the true meaning. This is so because there is in fact nothing to be said of the Buddha Dharma. Shakyamuni Buddha expounded it by drawing analogies. If we study it literally, we only get to know the literal meanings. We don’t get the truth behind the lines. That’s why we want to vow to fathom the Tathagata’s true meaning.
Take the offerings of incense sticks for example. Many of you are told that you may burn five incense sticks before the Buddha image. In fact, it is not the incense sticks that matter but rather the incense in your heart. To be specific, they represent precepts, concentration, wisdom, liberation, and liberation of wisdom. If you don’t get the point, you not only pollute the air, but will never reach Buddhahood. Nevertheless, I don’t mean it is useless to offer incense sticks. People do accumulate merits and virtues doing so. By the time they fall into the ghost realm, the merits and virtues shall make it easier for them.
The unsurpassed, profound, and wonderful Dharma,
Is difficult to encounter in hundreds of millions of eons,
I now see and hera it, receive and uphold it,
And I vow to fathom the Tathagata’s true meaning.
You must have recited before.. Most of you present at the Dharma Assembly today have done so.
Who wrote the four-line verse? It was written by Wu Zetian, the Empress in Tang Dynasty. The Verse is so well-written, so wonderful, so sublime and so classic that it is used by all of us. We need to cherish the same sincerity as she did when reciting it, though. Don’t just recite it without using the mind, or as is described in the saying, “the little monk who simply mumbles the prayers without showing his sincerity.” We won’t evoke any response if without sincerity.
“The unsurpassed, profound, and wonderful Dharma”: The Buddhist sutra is beyond comparison. Nothing surpasses it! It is so supreme! So profound! So helpful to us! This is what the line means.
“wonderful Dharma”: It is very subtle. You can’t even feel just exactly how wondeful it is. It can be applied in every aspect of our life! It is so useful! Inexpressibly wondeful! You need to express the feelings when reciting it!
“Is difficult to encounter in hundreds of millions of eons”:
That you are able to listen to Dharma talks in the present life does not mean you get to hear it again in the next life. If you do not apply good efforts to cultivating the Buddha Dharma, you will not be reborn a human! Perhaps you’d fall into the Avici Hell and stay there fore one thousand eons, which equals to one thousand lives, and get reborn as a dog, cat, earthworm, or maggot…Will you still get the chance to hear Dharma talks? You won’t! “in hundreds of millions of eons”: it is very rare that we encounter the Buddha Dharma in a hundred, a thousand, or even ten thousand lives!
“I now see and hera it, receive and uphold it”:
So lucky that we get born as humans in the present life and get to hear the Dharma today! It is so great! What’s next since we are now able to hear it, receive and uphold it?
“And I vow to fathom the Tathagata’s true meaning”:
I wish I could understand truly what the Buddha has said. It is rather difficult to understand the Buddhist scriptures. Why are there so few masters explaining the scriptures nowadays? Most masters do not understand the true meaning. This is so because there is in fact nothing to be said of the Buddha Dharma. Shakyamuni Buddha expounded it by drawing analogies. If we study it literally, we only get to know the literal meanings. We don’t get the truth behind the lines. That’s why we want to vow to fathom the Tathagata’s true meaning.
Take the offerings of incense sticks for example. Many of you are told that you may burn five incense sticks before the Buddha image. In fact, it is not the incense sticks that matter but rather the incense in your heart. To be specific, they represent precepts, concentration, wisdom, liberation, and liberation of wisdom. If you don’t get the point, you not only pollute the air, but will never reach Buddhahood. Nevertheless, I don’t mean it is useless to offer incense sticks. People do accumulate merits and virtues doing so. By the time they fall into the ghost realm, the merits and virtues shall make it easier for them.
The unsurpassed, profound, and wonderful Dharma,
Is difficult to encounter in hundreds of millions of eons,
I now see and hera it, receive and uphold it,
And I vow to fathom the Tathagata’s true meaning.
You must have recited before.. Most of you present at the Dharma Assembly today have done so.
Who wrote the four-line verse? It was written by Wu Zetian, the Empress in Tang Dynasty. The Verse is so well-written, so wonderful, so sublime and so classic that it is used by all of us. We need to cherish the same sincerity as she did when reciting it, though. Don’t just recite it without using the mind, or as is described in the saying, “the little monk who simply mumbles the prayers without showing his sincerity.” We won’t evoke any response if without sincerity.
“The unsurpassed, profound, and wonderful Dharma”: The Buddhist sutra is beyond comparison. Nothing surpasses it! It is so supreme! So profound! So helpful to us! This is what the line means.
“wonderful Dharma”: It is very subtle. You can’t even feel just exactly how wondeful it is. It can be applied in every aspect of our life! It is so useful! Inexpressibly wondeful! You need to express the feelings when reciting it!
“Is difficult to encounter in hundreds of millions of eons”:
That you are able to listen to Dharma talks in the present life does not mean you get to hear it again in the next life. If you do not apply good efforts to cultivating the Buddha Dharma, you will not be reborn a human! Perhaps you’d fall into the Avici Hell and stay there fore one thousand eons, which equals to one thousand lives, and get reborn as a dog, cat, earthworm, or maggot…Will you still get the chance to hear Dharma talks? You won’t! “in hundreds of millions of eons”: it is very rare that we encounter the Buddha Dharma in a hundred, a thousand, or even ten thousand lives!
“I now see and hera it, receive and uphold it”:
So lucky that we get born as humans in the present life and get to hear the Dharma today! It is so great! What’s next since we are now able to hear it, receive and uphold it?
“And I vow to fathom the Tathagata’s true meaning”:
I wish I could understand truly what the Buddha has said. It is rather difficult to understand the Buddhist scriptures. Why are there so few masters explaining the scriptures nowadays? Most masters do not understand the true meaning. This is so because there is in fact nothing to be said of the Buddha Dharma. Shakyamuni Buddha expounded it by drawing analogies. If we study it literally, we only get to know the literal meanings. We don’t get the truth behind the lines. That’s why we want to vow to fathom the Tathagata’s true meaning.
Take the offerings of incense sticks for example. Many of you are told that you may burn five incense sticks before the Buddha image. In fact, it is not the incense sticks that matter but rather the incense in your heart. To be specific, they represent precepts, concentration, wisdom, liberation, and liberation of wisdom. If you don’t get the point, you not only pollute the air, but will never reach Buddhahood. Nevertheless, I don’t mean it is useless to offer incense sticks. People do accumulate merits and virtues doing so. By the time they fall into the ghost realm, the merits and virtues shall make it easier for them.
The unsurpassed, profound, and wonderful Dharma,
Is difficult to encounter in hundreds of millions of eons,
I now see and hera it, receive and uphold it,
And I vow to fathom the Tathagata’s true meaning.
You must have recited before.. Most of you present at the Dharma Assembly today have done so.
Who wrote the four-line verse? It was written by Wu Zetian, the Empress in Tang Dynasty. The Verse is so well-written, so wonderful, so sublime and so classic that it is used by all of us. We need to cherish the same sincerity as she did when reciting it, though. Don’t just recite it without using the mind, or as is described in the saying, “the little monk who simply mumbles the prayers without showing his sincerity.” We won’t evoke any response if without sincerity.
“The unsurpassed, profound, and wonderful Dharma”: The Buddhist sutra is beyond comparison. Nothing surpasses it! It is so supreme! So profound! So helpful to us! This is what the line means.
“wonderful Dharma”: It is very subtle. You can’t even feel just exactly how wondeful it is. It can be applied in every aspect of our life! It is so useful! Inexpressibly wondeful! You need to express the feelings when reciting it!
“Is difficult to encounter in hundreds of millions of eons”:
That you are able to listen to Dharma talks in the present life does not mean you get to hear it again in the next life. If you do not apply good efforts to cultivating the Buddha Dharma, you will not be reborn a human! Perhaps you’d fall into the Avici Hell and stay there fore one thousand eons, which equals to one thousand lives, and get reborn as a dog, cat, earthworm, or maggot…Will you still get the chance to hear Dharma talks? You won’t! “in hundreds of millions of eons”: it is very rare that we encounter the Buddha Dharma in a hundred, a thousand, or even ten thousand lives!
“I now see and hera it, receive and uphold it”:
So lucky that we get born as humans in the present life and get to hear the Dharma today! It is so great! What’s next since we are now able to hear it, receive and uphold it?
“And I vow to fathom the Tathagata’s true meaning”:
I wish I could understand truly what the Buddha has said. It is rather difficult to understand the Buddhist scriptures. Why are there so few masters explaining the scriptures nowadays? Most masters do not understand the true meaning. This is so because there is in fact nothing to be said of the Buddha Dharma. Shakyamuni Buddha expounded it by drawing analogies. If we study it literally, we only get to know the literal meanings. We don’t get the truth behind the lines. That’s why we want to vow to fathom the Tathagata’s true meaning.
Take the offerings of incense sticks for example. Many of you are told that you may burn five incense sticks before the Buddha image. In fact, it is not the incense sticks that matter but rather the incense in your heart. To be specific, they represent precepts, concentration, wisdom, liberation, and liberation of wisdom. If you don’t get the point, you not only pollute the air, but will never reach Buddhahood. Nevertheless, I don’t mean it is useless to offer incense sticks. People do accumulate merits and virtues doing so. By the time they fall into the ghost realm, the merits and virtues shall make it easier for them.
May 2, 2009
On Kowtown and 32 Marks --Master Zhenlin
Casting the five limbs to the earth: to put down the five skandhas, which results in the emptiness of forms, feelings, cognition, formation, and consciousness.
Three kowtows: to put down the three poisons of greed, hatred, and ignorance.
One kowtow: to cast away the mind of arrogance by touching one’s forehead on the ground.
Placing the palms together: to achieve One by integrating Ying and Yang. Single-mindfulness brings out the Bodhi mind.
People are attached to the mark. They imitate others without knowing the meanings behind it. That is why many have kowtowed to the extent of hurting their head and still yet to attain enlightenment. They do accumulate merits and virtues by doing so, though.
Standing with one palm erect: to hold on to single-mindfulness and bring forth the Bodhi resolve.
Christian rituals also speak the Dharma. They say Amen and make the sign of cross to remind people to keep their mind at peace and put it down.
The 32 marks: the 32 marks do not manifest any specific physical features. Whoever endowed with the 32 marks is always liked, admired, and revered.
Only the Buddha and the Wheel-turning King are endowed with the 32 marks. They come to the secular world to rescue the beings from suffering.
When a Buddha is born in the secular world, He manifests as a left-home person and cuts off from the five desires.
The Wheel-turning King comes to the world not as a left-home but a householder cultivator who does not cut off the five desires in appearance.
People with good roots are filled with joy once they encounter the Buddha Dharma. People without the roots are not.
Three kowtows: to put down the three poisons of greed, hatred, and ignorance.
One kowtow: to cast away the mind of arrogance by touching one’s forehead on the ground.
Placing the palms together: to achieve One by integrating Ying and Yang. Single-mindfulness brings out the Bodhi mind.
People are attached to the mark. They imitate others without knowing the meanings behind it. That is why many have kowtowed to the extent of hurting their head and still yet to attain enlightenment. They do accumulate merits and virtues by doing so, though.
Standing with one palm erect: to hold on to single-mindfulness and bring forth the Bodhi resolve.
Christian rituals also speak the Dharma. They say Amen and make the sign of cross to remind people to keep their mind at peace and put it down.
The 32 marks: the 32 marks do not manifest any specific physical features. Whoever endowed with the 32 marks is always liked, admired, and revered.
Only the Buddha and the Wheel-turning King are endowed with the 32 marks. They come to the secular world to rescue the beings from suffering.
When a Buddha is born in the secular world, He manifests as a left-home person and cuts off from the five desires.
The Wheel-turning King comes to the world not as a left-home but a householder cultivator who does not cut off the five desires in appearance.
People with good roots are filled with joy once they encounter the Buddha Dharma. People without the roots are not.
Apr 30, 2009
Be Compliant--Master Zhenlin
Master was talking about building the Bamboo Garden at the Sina UC Chatting Room, where he meets the disciples and Buddhist practitioners every night, when he said, as if jokingly, that it is to “Put into practice the Scientific Concept of Development.”
Zhijing (disciple) even got the "audacity" to ask Master, "What in your view is the core of the Scientific Concept of Development?"
Master explained, "To practice Buddha Dharma with a scientific concept of development is to apply real efforts to cultivation to improve and transcend ourselves, and make our due contributions as a Buddhist believer to building a harmonious community and world.
The great Way is found in the secular world. Being able to adapt to the world is inherent in our nature.
As the socialist development is still in its infancy in China, it is necessary that we equip ourselves with the socialist theory of Chinese characteristics. The government is supportive of religious freedom, but it is not the kind of liberalism that some wrongly assume. Therefore, we need to not only apply real efforts to practicing the Buddha Dharmar, but should also contribute to charity in ways we all can to make the compassion of the Buddha felt by more.
In the Vajra Sutra, the Buddha reminds us of the need to stay in accord with conditions and that our mind, however, should not dwell on anything, like the sailing clouds and flowing water leaving behind not any trace though having been there. Staying in accord with what is required of us in the secular world is the great Way of cultivation. "
Xuehuomuji(disciple) comment:
Master is never involved in politics. People tend to look at him as a reclusive who knows little about what is going on in the world.
It is not so. True, Master is never involved in politics. This is the code of conduct required of a genuine Dharma Master who is well cultivated.
This does not mean he knows nothing about politics. Master knows well all the marks of the world, of the Three Realms, of all the Buddhalands, and the state of the Thus Come One.
He sees in Mao Zedong the superb concentration of a great man, and therefore went into details talking about Chairman Mao in his Commentary of the Buddha Speaks the Eight-Yang Spiritual Mantra Sutra of Heaven and Earth
He finds in President Hu Jintao harmony, an essence of the Buddha Dharma, and therefore firmly upholds and practices the concept of Building a Harmonious Society. He advocates harmony of all religions, and took to give his commentary on The Forty-nine Sections of the Heavenly Worthy of Primordial Beginnings.
Now that Master has introduced into the Buddha Dharma the Scientific Concept of Development and the Theory of Building Socialism with Chinese Characteristics to help his disciples realize that Buddha Dharma exists in every aspect of our life. Stay in accord with what is required of us by the community, keep in pace with the times, and contribute to the community with compassion and kindness. This is the spirit of the Buddha, and also what we disciples of Him are obliged to do.
Zhijing (disciple) even got the "audacity" to ask Master, "What in your view is the core of the Scientific Concept of Development?"
Master explained, "To practice Buddha Dharma with a scientific concept of development is to apply real efforts to cultivation to improve and transcend ourselves, and make our due contributions as a Buddhist believer to building a harmonious community and world.
The great Way is found in the secular world. Being able to adapt to the world is inherent in our nature.
As the socialist development is still in its infancy in China, it is necessary that we equip ourselves with the socialist theory of Chinese characteristics. The government is supportive of religious freedom, but it is not the kind of liberalism that some wrongly assume. Therefore, we need to not only apply real efforts to practicing the Buddha Dharmar, but should also contribute to charity in ways we all can to make the compassion of the Buddha felt by more.
In the Vajra Sutra, the Buddha reminds us of the need to stay in accord with conditions and that our mind, however, should not dwell on anything, like the sailing clouds and flowing water leaving behind not any trace though having been there. Staying in accord with what is required of us in the secular world is the great Way of cultivation. "
Xuehuomuji(disciple) comment:
Master is never involved in politics. People tend to look at him as a reclusive who knows little about what is going on in the world.
It is not so. True, Master is never involved in politics. This is the code of conduct required of a genuine Dharma Master who is well cultivated.
This does not mean he knows nothing about politics. Master knows well all the marks of the world, of the Three Realms, of all the Buddhalands, and the state of the Thus Come One.
He sees in Mao Zedong the superb concentration of a great man, and therefore went into details talking about Chairman Mao in his Commentary of the Buddha Speaks the Eight-Yang Spiritual Mantra Sutra of Heaven and Earth
He finds in President Hu Jintao harmony, an essence of the Buddha Dharma, and therefore firmly upholds and practices the concept of Building a Harmonious Society. He advocates harmony of all religions, and took to give his commentary on The Forty-nine Sections of the Heavenly Worthy of Primordial Beginnings.
Now that Master has introduced into the Buddha Dharma the Scientific Concept of Development and the Theory of Building Socialism with Chinese Characteristics to help his disciples realize that Buddha Dharma exists in every aspect of our life. Stay in accord with what is required of us by the community, keep in pace with the times, and contribute to the community with compassion and kindness. This is the spirit of the Buddha, and also what we disciples of Him are obliged to do.
Apr 29, 2009
The Rules for a Dharma Master --Master Zhenlin
A Dharma master has both genuine command of the Buddha Dharma and acts as the standard of excellence in his cultivation of it. “Dharma” refers to the Buddha Dharma. He has been enlightened to it through real life experience and practice, and in fact, is expert in all the Dharmas. A“Master” is a teacher, someone who passes down the knowledge, skills, resolves bewilderment and doubts for the students. A teacher should provide guidance to his students on how to cultivate so that they do not get lost or to the deviated path.
There is a set of four rules for a Dharma Master.
First he should abide by the practices and associations proper for bodhisattvas. Manjushri, what do I mean by the practices of a bodhisattva? If a bodhisattva takes his stand on perseverance, is gentle and compliant, never violent, and never alarmed in mind; and if with regard to phenomena he takes no action but observes the true entirety of phenomena without acting or making any distinction, then this one might call the practices of a bodhisattva.
As for the associations proper for them, bodhisattvas should not associate closely with high government officials. They should not associate closely those who compose books extolling the heretics. They should not engage in various kinds of illusionary entertainment such as fortune-telling or sorcery, or with slaughtering of pigs, sheep, chickens or dogs, or with hunting or fishing or other evil activities. If such persons at times come to a Dharma Master, then he may preach the Dharma for them, but should expect nothing from it. He should not, when preaching the Dharma to women, do so in a manner that could arouse thoughts of desire in them, nor should he delight in seeing them. If he should preach the Dharma for a woman, he should not bear his teeth in laughter or let his chest become exposed. He should constantly take pleasure in sitting in meditation, being in quiet surroundings and learning to still his mind.
The bodhisattvas view all phenomena as empty, that being their true entity. They do not turn upside down, do not move, do not regress, do not revolve. They are like empty space, without innate nature, beyond the reach of all words. They are not born, do not emerge, do not arise. They are without name, without form, without true being. They are without volume, without limits, without hindrance, without barriers. It is only through causes and conditions that they exist, and come to be taken upside down, to be born.
2-When a Dharma Master opens his mouth to expound or when he reads the sutra, he should not delight in speaking of the faults of other people or scriptures. He should not display contempt for other Dharma masters or speak of other people's tastes or shortcomings. With regard to other cultivators, he should not refer to them by name and describe their faults, or name them and praise their good points. Also he should not allow his mind to become filled with resentment or hatred. Because he is good at cultivating this kind of peaceful mind, his listeners will not oppose his ideas. If he is asked difficult questions, he should explain things solely in terms of the Great Vehicle so that people will be able to acquire wisdom embracing all species.
3-He must not harbor a mind marked by jealousy, fawning or deceit. And he must not be contemptuous of or revile those who study the Buddha way or seek out their shortcomings. He must not trouble them by causing them to have doubts or regrets, by saying to them, 'You are far removed from the way and in the end will never be able to attain wisdom embracing all species. ' Also he should never engage in frivolous debate over the various doctrines or dispute or wrangle over them. With regard to all living beings he should think of them with great compassion. With regard to the Thus Come Ones, think of them as kindly fathers; with regard to the bodhisattvas, think of them as great teachers. Toward the great bodhisattvas of the ten directions at all times maintain a serious mind, paying them due reverence and obeisance. To all living beings preach the Dharma and in an equitable manner. Because a person is heedful of the Dharma, that does not mean he should vary the amount of preaching. Even to those who show a profound love for the Dharma one should not on that account preach at greater length.
4-He should cultivate a mind of great compassion toward the believers who are still in the household or those who have left the home-life. He should also cultivate a mind of compassion towards those who do not study the Buddha way and realizes that their failing to get access to the Buddha Dharma cuts them off the access to the great treasure. Though these persons do not inquire about, do not believe and do not understand it, when he has attained anuttara-samyak-sambodhi, wherever he happens to be, he will employ his transcendental powers and the power of wisdom to draw them to him to cause them to abide in this Dharma. A Dharma Master who succeeds in carrying out this fourth set of rules shall commit no errors in his preaching of the Dharma.
If a Dharma master can abide fully by the set of four rules, then heavenly beings and householders will constantly offer them alms and will revere, respect and praise him and his preach of the Dharma constantly causes the listeners to rejoice. A Dharma master like this has immeasurable and boundless merits and virtues, beyond any comparison like the empty space.
Thanks: The translation of the article is done in reference to the English version of the Lotus Sutra by Mr. Burton Watson.
There is a set of four rules for a Dharma Master.
First he should abide by the practices and associations proper for bodhisattvas. Manjushri, what do I mean by the practices of a bodhisattva? If a bodhisattva takes his stand on perseverance, is gentle and compliant, never violent, and never alarmed in mind; and if with regard to phenomena he takes no action but observes the true entirety of phenomena without acting or making any distinction, then this one might call the practices of a bodhisattva.
As for the associations proper for them, bodhisattvas should not associate closely with high government officials. They should not associate closely those who compose books extolling the heretics. They should not engage in various kinds of illusionary entertainment such as fortune-telling or sorcery, or with slaughtering of pigs, sheep, chickens or dogs, or with hunting or fishing or other evil activities. If such persons at times come to a Dharma Master, then he may preach the Dharma for them, but should expect nothing from it. He should not, when preaching the Dharma to women, do so in a manner that could arouse thoughts of desire in them, nor should he delight in seeing them. If he should preach the Dharma for a woman, he should not bear his teeth in laughter or let his chest become exposed. He should constantly take pleasure in sitting in meditation, being in quiet surroundings and learning to still his mind.
The bodhisattvas view all phenomena as empty, that being their true entity. They do not turn upside down, do not move, do not regress, do not revolve. They are like empty space, without innate nature, beyond the reach of all words. They are not born, do not emerge, do not arise. They are without name, without form, without true being. They are without volume, without limits, without hindrance, without barriers. It is only through causes and conditions that they exist, and come to be taken upside down, to be born.
2-When a Dharma Master opens his mouth to expound or when he reads the sutra, he should not delight in speaking of the faults of other people or scriptures. He should not display contempt for other Dharma masters or speak of other people's tastes or shortcomings. With regard to other cultivators, he should not refer to them by name and describe their faults, or name them and praise their good points. Also he should not allow his mind to become filled with resentment or hatred. Because he is good at cultivating this kind of peaceful mind, his listeners will not oppose his ideas. If he is asked difficult questions, he should explain things solely in terms of the Great Vehicle so that people will be able to acquire wisdom embracing all species.
3-He must not harbor a mind marked by jealousy, fawning or deceit. And he must not be contemptuous of or revile those who study the Buddha way or seek out their shortcomings. He must not trouble them by causing them to have doubts or regrets, by saying to them, 'You are far removed from the way and in the end will never be able to attain wisdom embracing all species. ' Also he should never engage in frivolous debate over the various doctrines or dispute or wrangle over them. With regard to all living beings he should think of them with great compassion. With regard to the Thus Come Ones, think of them as kindly fathers; with regard to the bodhisattvas, think of them as great teachers. Toward the great bodhisattvas of the ten directions at all times maintain a serious mind, paying them due reverence and obeisance. To all living beings preach the Dharma and in an equitable manner. Because a person is heedful of the Dharma, that does not mean he should vary the amount of preaching. Even to those who show a profound love for the Dharma one should not on that account preach at greater length.
4-He should cultivate a mind of great compassion toward the believers who are still in the household or those who have left the home-life. He should also cultivate a mind of compassion towards those who do not study the Buddha way and realizes that their failing to get access to the Buddha Dharma cuts them off the access to the great treasure. Though these persons do not inquire about, do not believe and do not understand it, when he has attained anuttara-samyak-sambodhi, wherever he happens to be, he will employ his transcendental powers and the power of wisdom to draw them to him to cause them to abide in this Dharma. A Dharma Master who succeeds in carrying out this fourth set of rules shall commit no errors in his preaching of the Dharma.
If a Dharma master can abide fully by the set of four rules, then heavenly beings and householders will constantly offer them alms and will revere, respect and praise him and his preach of the Dharma constantly causes the listeners to rejoice. A Dharma master like this has immeasurable and boundless merits and virtues, beyond any comparison like the empty space.
Thanks: The translation of the article is done in reference to the English version of the Lotus Sutra by Mr. Burton Watson.
Apr 26, 2009
The Pray from Her Heart -- by Zhitong (Zhenlin Disciple)
Background
Lingsan, aged 69, paralyzed by a stroke five months ago. By simply chanting “Namo Earth Store Bodhisattva”, repenting and praying everyday, and staying vegetarian, she has now recovered very well to the extent of being able to walk with the support of her son, without having to take any medication.
Zhitong, Lingsan’s son, who quit his decent job to take care of his paralyzed mom.
The Pray from Her Heart -- by Zhitong
Lingsan had a hard time suffering from toothache and oral ulcer the other day. Zhitong joined her in praying, and asking for the Bodhisattva for a bestowal of power to ease her pain. This is how Lingsan prayed:
"Earth Store Bodhisattva, your energy is omnipresent, and your power omnipotent. I am ready to receive your power and energy. Could you please inject them into my oral cavity and teeth, to heal the ulcer and toothache? Could you please help me?
Namo Earth Store Bodhisattva!
Namo Earth Store Bodhisattva!
Namo Earth Store Bodhisattva!
If what I have said is true with no falsity, may my pray and wish be granted, immediately!"
It did work!
After that, Lingsan always asks Earth Store Bodhisattva for help, either when she feels uncomfortable in the stomache, leg, or when dust runs into her eyes. Earth Store Bodhisattva always helps her solve the troubles. She is really happy now!
Lingsan is now in the habit of thinking over how Earth Store Bodhisattva has again helped her during the day!
Zhirong’s commentary on the article:
It reminds me of the story in the Sutra of Longevity, where the woman Confusion said to the Buddha.
"If I were to falsely lie to you, may I be again chased and tormented by the ghastly ghost of Impermanence. If what I have said is true with no falsity, before The Buddha, may the wounds on my body be even and as smooth as before, immediately!" After she had made the vows, her body recovered immediately just as before.
What you wrote in the article is consistent with the sutra story.
Not only so, the ending paragraph of the article provides yet another valuable food for thought, that it helps to increase our faith significantly if we develop the habit of thinking over on a daily basis what the Buddhas and Bodhisattvas help us on that day.
What a valuable article you have written! My best gratitude and salute to you!
Zhitong’s Commentary on the article:
Why is it that the wish made before the Buddha is not granted immediately? It is because of doubt. The Buddha is always around to bestow power onto us, but the power won’t find its way into our body and mind if we harbour doubt about it. The doubt is like a heavy stone that blocks the Buddha’s energy away. How to remove the stone? Read the article, and you shall find the answer.
Amitabha-Buddha!
Lingsan, aged 69, paralyzed by a stroke five months ago. By simply chanting “Namo Earth Store Bodhisattva”, repenting and praying everyday, and staying vegetarian, she has now recovered very well to the extent of being able to walk with the support of her son, without having to take any medication.
Zhitong, Lingsan’s son, who quit his decent job to take care of his paralyzed mom.
The Pray from Her Heart -- by Zhitong
Lingsan had a hard time suffering from toothache and oral ulcer the other day. Zhitong joined her in praying, and asking for the Bodhisattva for a bestowal of power to ease her pain. This is how Lingsan prayed:
"Earth Store Bodhisattva, your energy is omnipresent, and your power omnipotent. I am ready to receive your power and energy. Could you please inject them into my oral cavity and teeth, to heal the ulcer and toothache? Could you please help me?
Namo Earth Store Bodhisattva!
Namo Earth Store Bodhisattva!
Namo Earth Store Bodhisattva!
If what I have said is true with no falsity, may my pray and wish be granted, immediately!"
It did work!
After that, Lingsan always asks Earth Store Bodhisattva for help, either when she feels uncomfortable in the stomache, leg, or when dust runs into her eyes. Earth Store Bodhisattva always helps her solve the troubles. She is really happy now!
Lingsan is now in the habit of thinking over how Earth Store Bodhisattva has again helped her during the day!
Zhirong’s commentary on the article:
It reminds me of the story in the Sutra of Longevity, where the woman Confusion said to the Buddha.
"If I were to falsely lie to you, may I be again chased and tormented by the ghastly ghost of Impermanence. If what I have said is true with no falsity, before The Buddha, may the wounds on my body be even and as smooth as before, immediately!" After she had made the vows, her body recovered immediately just as before.
What you wrote in the article is consistent with the sutra story.
Not only so, the ending paragraph of the article provides yet another valuable food for thought, that it helps to increase our faith significantly if we develop the habit of thinking over on a daily basis what the Buddhas and Bodhisattvas help us on that day.
What a valuable article you have written! My best gratitude and salute to you!
Zhitong’s Commentary on the article:
Why is it that the wish made before the Buddha is not granted immediately? It is because of doubt. The Buddha is always around to bestow power onto us, but the power won’t find its way into our body and mind if we harbour doubt about it. The doubt is like a heavy stone that blocks the Buddha’s energy away. How to remove the stone? Read the article, and you shall find the answer.
Amitabha-Buddha!
Apr 25, 2009
Back to work tomorrow!-- Lingwang
I was diagnosed with small cell cancer last October, considered a most serious and deadly cancer. Fortunately, I soon got to know Master Zhenlin and became his disciple after I fell ill. Upon his instruction, I keep reciting Please scroll down fthe Sutra of Longevity and vegetarian. Now that I am recovered, I will get back to work tomorrow.
It has been quite a period for me. At the very beginning after I was diagnosed with cancer, I was just struck by utter fear and pain, the fear for death and the pain brought by the disease. I had no idea how long I could survive, nor how I’d look even if I should survive, as mine was vicious tumor in the left mandible. All I could do was cry, crying when asleep and awake.
or the English versi
It all changed after I got to know Master Zhenlin.Please scroll down f
Master asked me simply to keep reciting the Sutra of Longevity everyday and stay vegetarian, and that I can for sure beat the disease, no matter how deadly it is. I do exactly as Master has instructed. As it turns out, the recovery has been very smooth. I did not take any medication nor tonic, or any meat food. Believe it or not, not only am I recovered, but more beautiful than before I got sick!
“Would I come to practice the Buddha Dharma had I not been sick?” I once thought to myself.！
Nevertheless, life does not recognize “if”. We cultivators of the Buddha Dharma should not take life from an “if” perspective, either.
I’d rather apply the word “fortunately”.
Fortunately, I got sick with cancer, thanks to which, I got to know Master Zhenlin and became his disciple and rejoin our great family. Now a Buddhist cultivator who upholds the Sutra of Longevity, I am happier and healthier than ever before, and always filled with the joy of Dharma!
I spent last month in Flying-to-Heaven Cave, the Wayplace of Master. I take it as a bonus to me by the Buddhas as a result of my once being so sick. I was able to witness myself how kind, compassionate, wise Master is and he just never discriminates. Everyday I am immersed in the Buddha lights and enlightened to many truths. I would have stayed much longer there had Master not “repelled” me. He reminds me that true cultivation is done in the secular world. Since I am now recovered, I should get back to it, to both ferry myself and others over.
By Zhenlin Disciple Ling Wang On March 30, 2009
It has been quite a period for me. At the very beginning after I was diagnosed with cancer, I was just struck by utter fear and pain, the fear for death and the pain brought by the disease. I had no idea how long I could survive, nor how I’d look even if I should survive, as mine was vicious tumor in the left mandible. All I could do was cry, crying when asleep and awake.
or the English versi
It all changed after I got to know Master Zhenlin.Please scroll down f
Master asked me simply to keep reciting the Sutra of Longevity everyday and stay vegetarian, and that I can for sure beat the disease, no matter how deadly it is. I do exactly as Master has instructed. As it turns out, the recovery has been very smooth. I did not take any medication nor tonic, or any meat food. Believe it or not, not only am I recovered, but more beautiful than before I got sick!
“Would I come to practice the Buddha Dharma had I not been sick?” I once thought to myself.！
Nevertheless, life does not recognize “if”. We cultivators of the Buddha Dharma should not take life from an “if” perspective, either.
I’d rather apply the word “fortunately”.
Fortunately, I got sick with cancer, thanks to which, I got to know Master Zhenlin and became his disciple and rejoin our great family. Now a Buddhist cultivator who upholds the Sutra of Longevity, I am happier and healthier than ever before, and always filled with the joy of Dharma!
I spent last month in Flying-to-Heaven Cave, the Wayplace of Master. I take it as a bonus to me by the Buddhas as a result of my once being so sick. I was able to witness myself how kind, compassionate, wise Master is and he just never discriminates. Everyday I am immersed in the Buddha lights and enlightened to many truths. I would have stayed much longer there had Master not “repelled” me. He reminds me that true cultivation is done in the secular world. Since I am now recovered, I should get back to it, to both ferry myself and others over.
By Zhenlin Disciple Ling Wang On March 30, 2009
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