金 輪 通 訊 第219期,2011年 9/10月 -1- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011 ܛ఼ੈ! Gold Wheel Sagely Monastery Newsletter
235 North Avenue 58, Los Angeles, CA 90042 Tel: (323) 258-6668
www.goldwheel.org
!ᄂܧᘲᄘк͕གྷگˠ..ਠࡶ˯̳ކ ! ៍ҋдඳᖠ! ! 迴光返照觀自在 覺諸有情即薩埵 如如不動心君泰 了了常明主人公 六種神通渾閒事 八方風雨更無驚 卷之則退藏於密 放之則彌六合中
The Heart of Prajna Paramita Sutra with “Verses Without a Stand” Composed by Venerable Master Hsuan Hua
Avalokiteshvara Bodhisattva
Reversing the light to reflect within, contemplating at ease, Avalokiteshvara enlightens all the sentient beings; hence, a Bodhisattva. With a mind that is thus, thus, unmoving, a superior one at peace; With total understanding of the ever‐shining, he is host and master. Six types of psychic powers are nothing unusual; Winds and rains of the eight directions are neither alarming. Rolled up, it is hidden in secrecy; unfolded, it fills the entire world.
ώഇ̰ट ! Table of Contents
3!!!̂Ңࢵ່ᚑགྷᛖ! 2 The Shurangama Sutra ! ! ᚗጪགྷᛖ! 9 The Sixth Patriarch’s Dharma Jewel Platform Sutraڱয়̱!!!: ! Major Figures and Events in China 13 !ۏѺѐࢲำˠܕ઼̚!!24 ! During the Past Century ! ! 金 輪 通 訊 第219期,2011年 9/10月 -2- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
The Shurangama Sutra
A Simple Explanation by Venerable Master Hsuan Hua
(Continued from issue #218) )ତ˯ഇ*! ! The second paramita practiced by Bodhi- ᘲᄘĈдҢି㗗Ă sattvas is keeping moral precepts. This is oneگĞ˟ğԦ ķĂԦಶߏĶͤ of the most important aspects of Buddha’sޠࢦࢋ۞ߏĶԦ teachings. What are precepts? Precepts are -ķǕǕͤೋĂͤҝ˘̷۞ rules of moral conduct to which Buddhist disܧೋ֨ ೋĂԯೋְౌͤҝăઃͤ˞ć֨ ciples must firmly adhere. The precepts can ಶߏĶ࿅ direct you at deterring evil and defendingܧĂ֨౯ѣ࿅Ăܧ against mistakes. When you uphold the pre- ķĄઇ̙၆˞ĂಶΨĶܧķć cepts, you are required to restrain yourself ઇ၆˞ĂಶΨĶߏķǕǕ˵ from committing bad actions, thus conducting -ಶߏĶኜೋ̙үķĂٙѣ˘̷۞ yourself properly towards practicing whole .ᗼְౌ̙ࢋઇćĶிච؇ҖķĂ some deeds
?ٙѣ˘̷рְౌࢋΝઇĄ How many kinds of precepts are there
ԦߏĶኜೋ̙үĂிච؇ Laypeople who already took refuge with!!!!! the Triple Jewel – the Buddha, the Dharma, ҖķĄտౣĶԦķѣк͌ĉԦ and the Sangha – and wished to make progress -кĂૄώ۞ߏĶ̣ԦķĄ should take the Five Precepts, namely, no killޝѣ -дछˠ˲ߏ࠲ֶˬᚗ۞Ăࢋߏຐ ing, no stealing, no sexual misconduct, no ly ing, and no intoxicants. After having received the Five Precepts, laypeople can proceed even צࡁտăซՎ۞ྖĂಶࢋ݈ـГ ซ further by taking the Eight Precepts. Another݈ـĂГޢԦ̝̣צԦć̣ ȈԦćȈԦĂ stage surpassing the Eight Precepts is the TenצޢˣԦĂצՎĂ ԆՒᑓԦĂઇ Precepts of a Shramanera (novice). When theצಶߏՒᑓԦ˞Ą Shramanera Precepts are received, those who Ѻ̣Ȉ୧ wish to become fully-ordained, i.e., leaving the˟צछˠĂಶࢋГ ԦĂߏͧćͧκѣˬѺα home-life, can take the Two Hundred Fifty Ȉˣ୧ԦĄඳᖠ˵ѣԦĂඳᖠѣ Precepts of a Bhikshu (monk) or the Three Hundred Forty-Eight precepts of a Bhikshuni -ȈࢦαȈˣᅅԦćȈߏࢦ۞Ă (nun). There are also the Ten Major and Forty ࢦ۞ Eight Minor Bodhisattva Precepts. The firstޝαȈˣߏᅅ۞ĄȈߏ -ཋĂҰࡶϚ˞Ăߏ఼̙ᚚॄ۞ć ten are called “major” because one cannot re pent and reform for violation of any of these 金 輪 通 訊 第219期,2011年 9/10月 -3- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
ᅅ۞ཋĂҰࡶϚ˞ĂᔘΞͽ ten. In contrast, violating the minor preceptsֱ֤ Լ࿅ҋາĄ allows the possibility for one to reform and begin anew.
-ᙱ When the Buddha almost entered NirܠдҢˢঠႄ۞ॡ࣏Ă!!!! ۰ͽαְኛયĂᄲĈĶҢд͵۞ vana, Venerable Ananda asked him four -ॡ࣏ĂͽҢࠎरĂҢߏԧࣇ۞र questions, one of which was: “When the Bud dha was in the world, he was our master; after Ăኡߏԧࣇ۞ the Buddha enters Nirvana, who will be ourޢćҢˢঠႄ̝ͭ रͭĉķҢಶӘ෦ĈĶԧˢ master?” The Buddha told him, “After I enter ঠႄ̝ޢĂҰࣇͽԦࠎरĄķ Nirvana, you should take the precepts as your master.” He meant to say that those who had ߏӘ෦छˠǕǕӘ෦ٙѣ۞ left the home-life, namely, Bhikshus and ͧăͧκĂࢋĶͽԦࠎरķĄ Bhikshunis should take the precepts as their .ᆃдछˠࡶຐࢋՐԦâؠࢋ master֤
ШछˠֽՐԦ۞ĄԦĂಶߏ Laypeople can receive precepts they ԯԦගҰ࣎ˠâؠࢋͧ wish to seek only from those who has left the ,Ăώ home-life. When the precepts are transmitted˯ޠ̖ਕԦćдҢ۞Ԧ ߏ̙ࣞͧκ็Ԧ۞ĄٙͽԦ the precept-substance must be bestowed onֽ the recipient and certified by a Bhikshu. Ac- ޠ˵ѣՒᑓԦăͧԦăඳᖠԦĂ cording to the Buddha’s precepts, Bhikshunis ѣޝкĄ cannot transmit precepts. Besides these pre- ! cepts, there are also, as mentioned earlier, the Shramanara precepts, Bhikshu precepts, and .Bodhisattva precepts. There are many kinds צԧࣇˠࡶຐ࣒âؠࢋ!!!! ԦćҰࡶਕчҝஐԦវĂಶည লሬᚗ֤ᆃ࡚ᚊǕǕ֏Ұ Absolutely essential is the receipt of precepts for those who wish to cultivate the ࣎ˠਕчԦĂಶ൘тᚗ˘ Way. If you can guard the pure precept- -ѣᆊࣃ۞Ą݈ೀ͇ԧ substance, then you are as valuable as a pre૱ܧᇹĂߏ रಶЯ cious pearl. As I have told you several daysޠކߏᓾ࿅Ăݑ̙̋ ago, Vinaya Master Dau Hsuan (“Proclaimer ࠎԦрĂຏ͇ˠֽග of the Way”), who lived on Jhong Nan ਖ਼ֻዳĂගਖ਼ฺЫĄٙͽ࣎ Mountain during the Tang Dynasty, held the ԦᇇĂߏࢋღăࢋღ۞ĄҰ precepts so well that gods made offerings of Ă֤ food to him. The precept virtue is extremelyྖ۞ޠчԦ̙ڍĂтڱጯҢ important. If you study the Buddhadharma but Ұጯ̦ᆃౌрည̄д႒ͪǕ fail to uphold the precepts, then the study you .ѣ༹࣎ᒬĂҰ྅˯ have acquired is analogous to a leaky bottle˭غǕ̄ ͪĂιಶ႒˞ćҰࡶਕчԦ And the water you pour still drains through the hole at the bottom of the bottle, for example. ĉ˳҃˳̝Ăಶ႒˞Ąԧࣇ But if you abide the precepts at all times, there .ˠ࣎֗វĂౌߏѣ႒۞֗វć will be eventually no outflows ࣎ѣ႒۞நĂԧனд̙ਕ̳ The human body has outflows. In the ฟ၆Ұࣇᓾ۞ĄҰࣇࣹ˘࣎ˠࡶ meantime, I will not discuss publicly the Ăࢋ࣎Ҿ˘࣎ˠ principle of outflow now. Those who want toܝڱຐጯ႒۞ -࣎ˠгֽኛયĈĶިᆃᇹ̄ know more about the dharma-door of non˘ 金 輪 通 訊 第219期,2011年 9/10月 -4- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
ਕ႒ĉķ֤ԧಶᓾගҰĄ outflow may come forward individually and̖ -request from me for answers to your ques ̄ڱЯࠎனд̳ฟᓾĂ՟ tions in mind such as: “How can I be with- ᓾćҰࣇኡࡶຐࢋ႒Ă̙Ӹѣ out outflow?” Then I will tell you. Again, I ॡม۞ॡֽ࣏ԧᓾĄ cannot talk about it in public now. But ! anyone who wants to attain non-outflow can come and ask me if you have time. ӻޝߏڱனдԧࣇᓾ࣎!!!! -ᔵӻĂᔘᅮࢋѣӻ Now we are speaking of a very wonڱĂΞߏ۞ -Ą࣎Ķӻˠķ derful dharma. The dharma is indeed wonڱˠֽኛ࣎ӻ derful; requesting thus requires a wondrous person. And this wondrous person happens ڍЩΨĶڱ෪Ă۞ٽಶߏ टķĄ̂ࡗߏαặѐֽ݈۞Ă to be Yi Xiang Qian. His dharma name is ॡ࣏ҢିᓾૅᔘдᖠᇇූĂ Guo Rong. He came here four or five year֤ ҢିᓾૅጯχӱĂጯ˞˘ੱ ago when the Buddha Lecture Hall wasֽ once located on Sa De street. Since then, ഁ˫ֽ˞Ăࢋߏͽ he‘s been coming here intermittently toٸĄனд̄ Ă̂ࡗಶߏ࠻࠻ᑚĂٕ۰ߏኯ learn meditation. It is now summer break݈ ኯćᓁ҃֏̝ĂԱ˘ᕇऎሄĄ for some; yet for him, he chooses to return here. If he does not come as he often has in ˘аިᆃᇹબĉ˯༊˞Ċ the past, he might have instead gone to a ᆃ༊ĉࢋጯĮ່ᚑགྷį movie theater, to a gambling place, or to̦˞˯ -༊Ą other entertainment centers. What hap۞ pened to him this time? He got tricked! How so? In his willingness to study the !!!!˘ਠˠ֍Ķ˯༊ķĂ͕ Shurangama Sutra. 㗗ౌ୲˞ĂᄲĈĶબĂа̙ People would usually freeze over the ˞˞Ă˯˞࣎༊Ċķࠎ̦ᆃ˯ notion of ‘getting tricked’. Someone may ķߏ˘࣎ say, “Oh no! I got tricked!” Why did he getົڱ༊ĉ࣎Ķ່ᚑ -tricked? This Shurangama Dharma As ڱĂ˵ߏ˘࣎ᙱ۞ົڱࡴ۞ .ม˝ᕇ sembly is the most bitter dharma assemblyזĂϤѝ̱ᕇᛗĂົ It is also the most difficult dharma assem- ጯ७㗗˵՟ѣ bly. Its schedule consisting of daily sessionsזᛗĄҰᄲĂ ᆃк۞ኝĊΞߏԧࣇனдߏ that begin at 6:00 a.m. and conclude at 9:00 Ķࢋ˞ϠѪķ۞ጯ७Ăԧࣇனд p.m. is much more rigorous than regular school‘s. Nevertheless, it is a school that ߏĶҖྋ࠹ᑕķ۞ጯ७ĂࢋҖྋ aims to end birth and death. It is a school ࠹ᑕĄ that concentrates on practice and under- standing.
ٙͽᓾĮ່ᚑགྷįĂಶߏ From the study of the Shurangama!!!! ĶྋķćԧࣇӱᒪĂಶߏĶҖķĄ Sutra we derive understanding; from inves- ࢋྋҖ֭ซĂ̖Ψཙኼ၁г tigating dhyana we set our practice. By Җ၁ኹ֤ᆃΝઇâᕇ˵̙ combining practice and understanding, we practically set a firm footing in cultivation, âᕇ˵̙ਕᙾҋ̎۞Ą̙ impregnable to oversight or deceit. This is۞ ਕᙾˠĂҰࡶᙾˠĂಶߏᙾҋ̎Ą something you cannot cheat on others. If னдԧᄲҰ˯༊˞Ăϒߏ̙˯ you cheat on others, you are cheating your- self. What I said earlier about your being 金 輪 通 訊 第219期,2011年 9/10月 -5- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
༊ĂߏࢋྋՙҰϠѪ۞યᗟĂ tricked is the fact that you were ֽ֤ߏҰ̂۞˘࣎ӀৈĂٙ not tricked at all. This will help solve your problem on issues -ͽ˘ؠࢋྋҖ֭ซ۞Ą! about birth and death. In the fu ture, it will be to your greatest -ᓾĶྋҖ֭ซķĂԧᓝ benefit. Therefore you must si multaneously advance in both .࣎ͧಔĄ̦ᆃͧಔĉѣ˘࣎ understanding and practice˘ ˘ˠ˘࣎ឨ̄Ă࣎ˠҝд۠ кˠ˵ֽᑒࣇ The following example willޝĂᔘѣ help illustrate the importance of кˠҝдഏٗ̄㗗 exercising understanding alongޝѓĂ۞ -with practice. In a family com ەᙝĄѣ˘͇Ă۞ˠౌΝ ˞Ă̙ߏΝˬᘸξҢିᓾૅጯ pound lived a blind man and a Į່ᚑགྷįĂߏઇ̦ᆃΝ˞ĉ crippled man. There were also several other people living with ,ҘĂ them and assisting them. One dayڌࡗٕ۰Ν౦Ăٕ۰෴̂ -۰ΝČČĂᓁ҃֏̝Ă࣎͵ everyone had gone out to go fishٕ ม˯̦ᆃְଐࣇౌࢋΝઇ˘ ing, or shopping or attend other activities that most people usually ઇĂಶ౺˭˘࣎ឨ̄ă˘࣎ሺ enjoy doing, leaving the blind man ̄дछ㗗˞ĄҰᄲĂಶᆃμĂ and the crippled man at the com- มٗ̄ಶͫ˞ĊҰᄲިᆃ pound. That day a fire broke out in the house. While the blind man , lacked sight to find his way out̄ڱᇹĉሺ̄࠻̙֍Ă՟ѣ ć࣎ឨ̄ѣீ༗࠻֍Ăҭ the crippled man who could see ߏ՟ѣჿĂٙͽ˵̙ਕ֕ĄબĂ lacked feet to run away. What a predicament that befell them! ҰᄲᒷᎣ̙ᒷᎣĉߏৌᒷ Both of them would surely be Ꭳ˞ǕǕᄂ៉ˠົᓾήྖĂ burned to death. ᄲĈĶৌᒷᎣ˞Ċķިᆃᇹĉ ሺ̄˵ࢋజ፵Ѫ˞Ăឨ̄˵ࢋజ Inexplicably, a good and wise Advisor came to their aid and ፵Ѫ˞Ċ told them, “the two of you can escape from your looming death !!!!Ξߏд࣎ॡ࣏Ăಶѣ˘࣎ and this burning house. And how could that be feasible?” ”Crippled -චۢᙊֽӘ෦ࣇᄲĈĶҰࣇ man, “said the good and wise Ad ࣎ˠனдΞͽ̙ѪĂΞͽ visor, “be the sight for the blind ࣎ͫш۞ĄިᆃᏱĉҰ࣎ឨ man. Blind man, be the feet for the crippled man. That way, both ༗ගሺֽ̄ϡĂሺ̄۞ of you could serve each other wellீ۞̄ ”.ჿගឨֽ̄ϡĂҰࣇ࣎ˠಶည like hand in glove ফভ̢࠹ᑒӄĂ̢ࠎܑ㗗Ąķ They followed his advice. Did the crippled man literally ᆃሺ̄۞ჿࣄගឨ̄ϡĂ gouge out his eyes and fasten them֤!!!! ឨ̄۞ீ༗ࣄගሺֽ̄ϡĂިᆃ in the eye sockets of the blind ࣄબĉߏ̙ߏԯឨ̄۞ீ༗ man? Without the expertise and 金 輪 通 訊 第219期,2011年 9/10月 -6- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
ሺ̄۞ீ༗㗗ᐝĉ֤ care of a surgeon, performingזֽĂྃ ॡ˵՟ѣᗁϠĂ˵̙ਕજ͘ఙć such transplant operation on their own would be just as -Ұҋ̎ࢋߏֽĂॲώಶ՟ѣ equally life-threatening as sever ឨ ing the blind man’s feet to beזϡ˞ĄҰࡶԯሺ̄۞ჿனତ .Ă attached onto the crippled man۞זᏱٽჿ˯Ă˵̙ट۞̄ ՟ѣᗁϠĄިᆃᏱĉ̖ What did they do? They seized˵ the situation to their advantage. Ă఼ᝋ྿តķĈ The blind man carried on hisآטΨĶЯְ ឨ̄ಶдሺ̄۞֗˯Ă೭ back the crippled man who, in νᔙՎĂٕ turn, helped guided the blindـ࣎ሺ̄ĂᄲҰனд man their way out to safety. ۰ШΠᔙՎĂٕ۰Ш݈ᔙՎć Thanks to the timely advice from ࣎ሺ̄ѣჿĂҭߏீ༗࠻̙֍Ă the wise Advisor, both managed .ߏ࣎චۢ to flee from the burning houseٺಶឨֽ̄೭Ą
ᙊಶᇹֽϯࣇĂࣇ࣎ When you hear this, don’t ಶԯҋ̎ା࣎ͫш˞Ą be mistaken to think that I am referring you as blind or crip- ᆃᓾ࣎நĂҰ̙ࢋᄱ pled. The truth is that I could be֤!!!! just as blind and crippled as you. ົᄲĈĶࣺĂҰᄲԧߏሺ̄બĉ I had brought up the analogy by Ұᄲԧߏឨ̄બĉķ̙ߏҰߏሺ which the principle was under- ̄ăҰߏឨ̄ćԧ˵ߏሺ̄ăԧ stood. Though it may not ad- dress to you or me as such, it ߏឨ̄Ą̙࿅னдԧۢ࣎ addressed the representation of˵ .நĂֽᓾ˘ᓾĂ˵̙ߏᄲ۞ you and me Ұă˵̙ߏᄲ۞ԧć˵ಶߏᄲ۞ No one should be arrogant. Ұă˵ಶߏᄲ۞ԧĄԧࣇՏ˘࣎ Do not declare yourself as a ˠ̙ࢋҋ႕Ă̙ࢋͽࠎԧҋ̎ߏ know-it-all and having such ϨˠĂ̙ࢋͽࠎԧҋ̎ംᇊ great wisdom. Why haven’t weځ realized Buddhahood? It is be- ̂Ąࠎ̦ᆃԧࣇ՟ѣјҢĉಶЯ cause we are too arrogant. “I am ࠎҋ͉̎ҋ႕˞ĈĶࣺĂԧጯ˞ so learned,” you exclaimed. ᆃк۞ۢᙊĂԧனдબČČĄķ Arming yourself with much ጯ̦ᆃĂಶజ̦ᆃᅪᘣǕǕҰۢ knowledge may burden you with the obstruction to pure knowl- -ᙊк˞ĂಶజۢᙊᅪᘣćҰਕ˧ edge. And acquiring many abili к˞Ăಶజਕ˧ᅪᘣĄЯࠎ˘ ties may obstruct you from real- ᅪᘣҰĂٙͽಶ̙ј˞Ą izing the Way. Now, we shouldֱ rid ourselves our thoughts of னдԧࣇԯĶҰăԧăķ࣎ you, me, and him or her. Subside ޥຐౌ̙ࢋ˞ιĂԯ࣎ޥຐπ those notions. Cleanse your ຐஐ thoughts. Empty your belly. Forޥؠ˭ֽĂԧࣇԯҋ̎۞ what purpose? I once asked of Ăԯҋ̎և㗗۩˞Ąઇ̦ᆃ you to fill your belly with less˞ ҘĂ food, leaving enough room forڌĉᐝАԧΨҰࣇ͌Ыᕇ ćனдԧΨҰࣇԯҰ the dharma. Now, I asked of youڱ྅ 金 輪 通 訊 第219期,2011年 9/10月 -7- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
-ຐౌԘஐ˞ιĄԘ to cleanse your thoughts to hold the unޥࣇ۞ -ஐ˞ιĂр྅̦ᆃĉр྅ⵄ surpassed wonderful Dharma, the won derful flavor of clarified butter known as -Ą “ghee” that alludes to an analogy of reڱĂ྅࣎˯۞ӻקⵂӻ ! finement of milk, and is regarded as the ԧᔘΝѐѣ˘Ҝ̈ most refined in the five stages of devel- .Ăсᓾ۞ྖԧᔘĄсᄲс opment to Buddha’s teachingؓ
к I could still recall the lady‘s remarkޝкӰăޝ࣎ཝఠ㗗ᐝ֤ garbageĂந̙ஐĄߏ̙ߏબĉ last year. She complained that her mind сனдߏ࣒ Doctor degreeĞ౾̀ had so much garbage she could not clear away. She was studying at that time for ጯҜğĄ֤ᆃனдԧಶॲፂс her Ph.D. I will apply her words today ˘ήྖĂԧࣇՏ˘࣎ˠԯཝఠ and say, “We should first throw out the γᙝΝĂ ‘garbage’ from our minds, and then listenז㗗ᐝ۞ garbage Аϴ to Sutras.” By then, each line from the ҰГགྷć֤Ұ˘ჷ˼ Sutras you hear will have unfolded into aޢ Ϩ˞Ą̫͇˘ૅ thousand awakenings, and you will haveځٽĂಶटु -ΪߏฟؕĂᔘ՟ѣϒёᓾˢགྷ found no difficulty to achieve under ͛ć̫͇มĂԧ˘ؠົᓾ standing. Today is the beginning of the class, and I have not yet lectured on the ͧனдрĄ̙ߏᙾҰĂ˵̙ߏᙾ text proper. This evening, I will lecture ԧҋ̎Ăԧۢԧᓾᔘ̙ better than I have now. I am not kidding Ċ! you or myself. I know my lecture has۞ merits! !
ᘲᄘĈԡѣĶϠ The third paramita of the Bodhisattva isگĞˬğԡ ԡķˬĄ patience. There are three kinds: patienceڱԡăϠڱԡă ! with beings; patience with phenomena; and patience with the non-existence of .ᘲᄘĈჟซĂಶߏ beings and phenomenaگĞαğჟซ Ш݈ΝჟซĂ̙ШޢੜĄѣჟ -ቷරགྷį The fourth paramita is vigor. To be vigڱซ͕۞ಶߏдĮӻ orous is to advance forward and never IJᘽͳඳᖠώְݡij̚۞֤Ҝ retreat. An example of such extreme ᘽͳඳᖠൎֻ֗Ңćԯ֗˯ vigor is found on the Wonderful Dharma ĂдҢ݈ԯ Lotus Flower Sutra in the Chapter on theڵࢶ˯ڭă܅ᜇ˯ജ -ፋ࣎֗វᕇֻֽҢĄҰࡶຐ Past Deeds of Medicine King Bodhi sattva. This Bodhisattva wrapped his ྎ۞ଐԛĂΞͽࡁտ body in cotton saturated with fragrantۢ රགྷįĂдIJᘽͳඳᖠώְ oils, went before the Buddhas, andڱĮ ྎĄࠎ̦ᆃࢋ burned his body as an offering. You mayޝݡij˯ᄲ ask yourself, “Why did he do that?” Be- ൎֻֽ֗ҢĉЯࠎᛇҢ cause he felt the Buddhas’ kindness was ा͉˞ă͉எ˞ă͉̂˞Ă so sublime, so profound, and so great that ಡඍ࣎ҢाĂٙͽϡҋ he was unable to repay it. So, he used hisڱ own body, heart, nature, and life as an ăፋ࣎֗វĂ፵˞ offering to the Buddhas. You may alsoّ͕֗۞̎ 金 輪 通 訊 第219期,2011年 9/10月 -8- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
ॡม ponder, “How long was his body on fire?” It۞ܜҢĄ֤ᆃ፵˞ѣкֻֽ Ă was so for an extended period of time. It˞ܜ̝૱ܧĉ࣎ॡมΞಶ could not be determined how long his body .ᇴౌᇴ̙࿅ֽ֤ᆃк۞ॡมĄ had been burning
ٙͽ͇ᄂം۰̂र࠻ొ When Great Master Zhi Zhe (“Wise!!!! ,ᘽͳඳᖠ One”), the First Patriarch of Tian Tai SchoolזቷරགྷįĂڱĮӻ read the Chapter on the Past Deeds of Medi- ĶߏৌჟซĂ cine King Bodhisattva, he entered samadhi asז˘ݡ۞ॡ࣏Ă .ዳķǕǕߏৌϒг he came across a passage: “This is true vigorֻڱߏЩৌ ĂֻֽዳҢǕ This is a true offering of Dharma.” In his stateڱϡৌֽ͕ࠎҢ of samadhi, he saw the assembly was still in ࣎г͞۞ॡ࣏Ăം۰̂ session at Vulture Peak where the BuddhaזǕ .रಶˢؠ˞Ąдؠ̚Ă࠻֍Ķី was speaking the Dharma Flower Sutra ̋˘ົĂᝀϏķĂ࠻֍ᛖ࢘ Upon seeing Shakyamuni Buddha speaking the Dharma, turning the Great Dharma ڱĂᖼ̂ڱѸκҢ̪д֤ᄲ Wheel, teaching and transforming living be- ings, Master Zhi Zhe entered the Dharma ڱߏಶˢ˞Ķٺăି̼ிϠĂ -ᘲκķ Flower Samadhi and obtained the OnceܟĶ˘זරˬߎķĂ҃ ؠ۞ॡ࣏Ăം Revolving Dharani. After experiencing thisזဩࠧĄ he came out from his samadhi state. Gaining ϲĶ͇ᄂ a great wisdom as a result, he founded andޙᇊಶ̂ฟĂٙͽಶ য়Ą systematized Tian Tai School. He wasܐ۞؟ķĂјࠎ͇ᄂ؟ known as the first Patriarch of Tian Tai School. ᘽͳඳᖠൎֻ֗ҢĂΑ!!!! ᛉ۞Ă̖ߏৌϒ۞ This undertaking that led to setting hisޥᇇߏ̙Ξ body ablaze as offering to the Buddhas ˘ჟซĄ̙ߏညԧࣇѣ۞ˠĂ٥ evoked the vigor of Medicine King Bodhi- sattva’s inconceivable merit and virtue. This ͨ˘ॲѭͨ˵̙ĂٙᏜĶ٥ -ͽӀ͇˭Ă̙ࠎ˵ķĂ٥Ν˘ॲ is true vigor. Such instance would rouse cer ୮ͨĂࢋߏ၆͇˭ˠౌѣӀৈĂ tain reactions from some people who might ˵̙۞Ąߏ̦ᆃĉߏ say, “If pulling a single hair strand out of my body benefits the entire world, I still will not ΪۢҋӀĂ̙҃ۢӀĂٙͽ do it.” It proves that they seek to benefit only ,Ķჟซķ˞Ą themselves and not others. For that reasonזಶኘ̙ their lack of understanding would fall short of
this kind of vigor that it demands. )˭ഇޞᜈ* (To be continued ...)
金輪寺將於10月30日舉辦敬老節， 誠摯邀請年滿六十五歲長者蒞臨，請及早報名。 Gold Wheel Monastery will be celebrating Respecting Elders Day on Sunday, October 30. Seniors 65 and above are cordially invited. Due to limited space, please register ahead of time to ensure accommodation. 金 輪 通 訊 第219期,2011年 9/10月 -9- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
The Sixth Patriarch’s Dharma Jewel Platform Sutra
A Simple Explanation by Venerable Master Hsuan Hua
(Continued from issue #218) )ତ˯ഇ*!
! Good Knowing Advisors, I now exhort you all to first ᚍචۢᙊАੵȈೋӈҖȈ get rid of the ten evils and you will have walked one̫ -hundred thousand miles. Next get rid of the eight de ههੵˣ֢˜࿅ˣ˼Ąޢ༱Ą ༜ viations and you will have advanced another eightܮтᇅז֍ّ૱ҖπۡĄ thousand miles. If in every thought you see your own -ĄֹӖҭҖȈචĄңืՀ nature and always practice impartiality and straightܟᑓ ϠĄ̙ᕝȈೋ̝͕ĄңҢ forwardness, you will arrive in the Western Land ofـᙸ .ኛĄ Ultimate Bliss in a finger-snap and see Amitabhaܓӈֽ Magistrate, provided you practice the ten good deeds, there is no need for you to vow to be reborn there. But if ᚍචۢᙊĂࢋАΝੵȈ you do not rid the mind of the ten evils, no Buddha will̫!!!! ”.come to welcome you ޢೋ̙ઇĂಶߏҖȈ༱֧ྮĄ
ੵˣ֢Ăಶߏ࿅ˣ˼֧ྮĄҰ Good Knowing Advisors, I now exhort you all that ֍ҋώّĂ૱Җְ̳π by ridding yourself of the ten evils first, you will haveههࡶ Ҙ͞ໂሄಶт walked one hundred thousand miles. By ridding yourselfזϒۡĂ֤ᆃĂ of the eight deviations next, you will have further ad- ࠻ vanced to another eight thousand miles. And by seeingົܮᇅ֤ᆃൺ۞ॡมâ ҢĄ! your own nature in every thought, as well as constantlyܟᑓܠז practicing impartiality and straightforwardness, you will ӖĊҰઇȈචĂңืՀ have arrived in the Western Land of Ultimate Bliss in anֹ!!!! instant and seen Amitabha. ϠĉҰ࠻ˠಶ̙ઇȈـᙸ
චĂᄲԧ˘ઇචಶົѣᜲᅪĂ Magistrate, provided you practice the ten good deeds, ҭُ̙҃ͅઇೋົѣᜲᅪĂ there is no need to vow to be reborn in the West. There are a Яࠎೋಶߏᜲઇ۞Ăٙͽ˵̙ number of people who are fretful towards their practice of the ten good deeds, claiming it would cause “demonic ob- ઇೋĄࣷĊˠಶߏ֤ᆃᙹ stacles to arise.” Yet, they are not afraid of doing evil. Inُ ࣆĊ fact, their evildoing does not cause them to fear demonic obstacles that will have arisen, because they are demons
themselves. People can certainly be so confused. They !Ұࡶ̙ᕝȈೋ۞͕ĂҰ aren’t afraid of doing evil, but fear doing good!!!! ཙՏॲזߏཋຽĂଂᐝౌ֗ൃ ѭͨౌ˘̂ુཋຽĂ֤Ұ If you do not sever the mind of the ten evils, your Ҙ͞ĉ֤࣎Ңົֽ whole being is permeated with karmic offenses. Every poreזΞި in your body from head to feet carries the monstrous karma 金 輪 通 訊 第219期,2011年 9/10月 -10- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
ତҰĉҰઇචְĂӈֹ̙Ր of offensive acts, how can you expect yourself, givenܓ ϠҘ͞˵ົϠ۞ĄҰࡶ̙ઇච your such actions, to seek rebirth in the West? Which of the Buddhas will come to welcome you? If you do Ă҃ຐՐϠҘ͞Ă֤˵Ϡ̙˞Ą good, you will be reborn in the West even if you doְ ЯࠎҰѣཋຽҰཆĂᔵᄲ not wish for it. But if you do evil and still wish to be ϠĂΪߏᇹᓾቪ˞Ăᔘᅮ reborn in the West, you will never get there becauseـຽ you are bound by your karmic offenses, however ࢋҰҋஐ͕̖ΞͽĄٙͽᄲ֤ fitting the contrary statement that follows, “You ࣎ҢົତҰ࣎ጐౄཋ۞ཋˠ may go to rebirth carrying your offenses.” The latter ĉ! is just a manner of speaking. Regardless, you must still purify your own mind before heading to where !! you wish to be. Which of the Buddhas would wel- Ą֍Ҙ͞Ϊд݅ come a habitual sinner who does nothing but evilڱࡶुϠ ?ҢՐϠĄྮᅌтң deedsهĄ̙ु֤ ֤݅ٺ྿ĄਕᄃኜˠĄொҘ͞ มĄϫ݈ܮ֍ĄЧᙸ֍ӎĄி࠰ If you become enlightened to the sudden dharma of the unproduced, you will see the West in an -instant. Unenlightened, you may recite the Bud ـᖃ̠Ąࡶѩ֍ĄңืՀᙸ னҘ͞΄ dha’s name seeking rebirth, but how can youܮຎೌĄإϠĄᙸ ֍Ą! reach your end destination which is extremely far off? Hui Neng will move the West here in the ! space of an instant so that you may see it right -Ă before your eyes. Do you wish to see it? The enڱϨҋّϠ۞ځҰࡶ!!!! Ҙ͞ໂሄ͵ tire assembly bowed and said, “If we could see itזԣ࠻ޝҰಶົ֤ here, what need would there be to vow to be re- -ࠧĄҰࡶ̙ुҋ͕Ă˫̙ઇචְĂ born there? Please, High Master, be compassion ҢՐϠҘ͞ ate and make the West appear so that we mightܟᑓܠݑهЍ҃ ”.Ă see itޝໂሄ͵ࠧĂ֤ྮಶᅌᅈ !˞Ąז̄ڱ՟ѣ If you understand the instant dharma of the self !! nature being unproduced, you will quickly see the !!!!ԧਕĞ̱য়̂रҋჍğᄲ Western Land of Ultimate Bliss. However, if you are not enlightened to the self nature, and fail to do זԧኜҜд֤݅มĂҘ͞ொ wholesome deeds, mere recitation of the Buddha’s ז࣎гֽ͞ĂֹՏ࣎ˠౌਕ֍ name seeking rebirth cannot get you there, since you Ҙ͞ໂሄ͵ࠧĂҰࣇᙸ̙ᙸ֍ are extremely far from your destination. Ҙ͞ໂזĉ̂छ˘ᄲΞ֍ ߏಶ The Sixth Patriarch said, “I, Hui Neng, willٺሄ͵ࠧĂౌϠలֽ͕Ă move the Western Paradise here in an instant so that ΣᐝᖃᄲĈࡶдѩΞ֍Ă֤ you may see it right before your eyes. Do you wish to ϠҘ͞ໂሄ͵ see it?” The assembly became fervent. They bowedـԧࣇңυ൴ᙸ ଋ̂൴ຎ and said, “If we can see it here, then we don’t need toإࠧĉԧࣇனᙸ vow to be reborn in the West! Please be greatly kind -ĂֹҘ͞ໂሄ͵ࠧனֽĂග and compassionate, and let us see the Western Paraೌ ԧࣇ̂छ࠻˘࠻Ą! dise.” ! र֏Ą̂ிĄ͵ˠҋҒ֗ߏݱĄ The Master said, “Great assembly, the worldly person’s own body is the fortress; the eyes, ears, ீ҅ᆄҎߏܝĄγѣ̣ܝ̰ѣຍ nose, tongue, and body are the gates. Externally, there are five gates; internally, there is the mind- 金 輪 通 訊 第219期,2011年 9/10月 -11- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
г gate. The mind is the ‘ground’ and one’s nature͕اĄ͕ߏгّߏͳĄͳܝ is the ‘king’. The ‘king’ dwells on the mind ĄّдͳдĄّΝͳĄّ ‘ground.’ When the nature is present, the king˯ д͕֗хĄّΝ֗ᗼĄҢШّ is present, but when the nature is absent, there үĄంШ֗γՐĄ! is no king. When the nature is present, the body̚ and mind exist. When the nature is absent, the ! body and mind are destroyed. The Buddha is !!!!̱য়̂रᄲࢋҘ͞ໂ made within the self-nature. Do not seek exter- .Ăԧߑ͇˵ඍ nally݈ீזሄ͵ࠧວ ҢିזᑕҘ͞ໂሄ͵ࠧວ к͘ᜈ The Sixth Patriarch claimed that he would beޝᓾૅֽĂҭວࢋ able to move the Western Paradise to the assem- ՄĂ bly. Yesterday, I agreed to move the Westernפ౫Ă߇னдԧࣇಶг ࢋວ˞Ă҃ԧࣇώ֗តࠎ Paradise to the Buddhist Lecture Hall. But if I̙ ໂሄ͵ࠧಶр˞Ċ! were to move it, it would require a lot of work and trouble. So now let us draw ourselves into what ! we have at hand. Instead of moving the Western !!!!̱য়̂रᄲĈЧҜĂдҰ Paradise, it would be best if we transform our- .ҋ̎Ғ֗ಶߏໂሄ͵ࠧĄҰ͕ selves into the Western Paradise ஐҢ˿ஐĂҢ˿ஐಶߏԣ The Sixth Patriarch said, “The Western Para- ሄĄ͕ஐಶߏ՟ѣ˘̷۞ߖѳ dise dwells in your own body. When your mind is -Ăӈֹдߖѳ˯˵ົតј pure, the Buddhaland is pure. When the Buddhaڱ ٙᖼĂ߇ᄲ land is pure, it is bliss. In the pure mind there areڱஐĂ̙҃జߖѳ no defiled dharma. Even in the midst of defile- ҋ̎۞Ғ֗ߏݱĄ! ment, a pure mind will not be turned. Hence, our !! body is our own fortress.“ !!!!Ķγ ѣ ̣ ܝĂ̰ ѣ ຍ ,ߏீ҅ᆄҎ֗Ą “Externally, there are five gates; internallyܝķĈ̣ܝ Ăιѣฟ there is the gate of the mind.” The five gates referهĂ̰ѣຍܝѣຍ̰ to our eyes, our ears, our nose, our tongue and our -ѣॡຐĂѣॡ˫̙ body. The gate of the mind opens and closes, deهѣЪĂຍ ຐĄˠ͕ಶᛊтгĂಶߏໂሄ pending on the arising or non-arising of thoughts. ’.ࠎгĂّಶߏ઼ The mind is the ‘ground’; the nature is the ‘kingܛࠧ۞เ͵ The mind itself is the fine golden sand of the ͳĂӈܠᑓܟҢĄܠᑓܟҢಶ Western Paradise and the nature is Amitabha ’.Ϩ˞Ă Buddha. “The ‘king’ dwells on the ‘mind-groundځҝдҋ͕྆ᙝĂ༊ّ Ұۢҋّߏхд۞Ăߏтт̙ Amitabha, your nature, dwells within your own mind. When the nature is present, the ‘king’ is also ͳ present; whereas, when the nature is absent, so isٺĂ˵ಶඈځ૱˞˞જĂ д྆˘ᇹĄ༊ّΝ˞Ăͳ˵ the ‘king’ . If you know that your own nature is ֍ّĂಶ constantly present, “thus unmoving and eternally͕ځಶ՟ѣĄҰਕ -ன݈Ą༊ҋّд֗˯ shining,” then the king is present. If you underܟߏᑓ stand the mind and see the nature, Amitabha Bud- ॡĂ͕֗˵ಶхдćࡶ༊ҋّ dha will manifest. When the nature is present, the Ă͕֗˵ಶᗼ˞Ą! body and mind remain. But when the nature is˞֕ ! absent, the body and mind are destroyed.
!
金 輪 通 訊 第219期,2011年 9/10月 -12- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
”.ࢋۢҢߏШҋّ࣒྆Ăҋ͕ Buddha is made within the self-nature!!!! ߏҢĂҋّߏҢĂࢋдҋّ˯ϡ The Buddha is to be cultivated within your self-nature. Your mind is the Buddha. Your Α͈Ă֤̖ਕјҢĂ҃ంШ֗γ self-nature is the Buddha. If you tend your self ՐĄҋّಶߏҢّĂҢّ˵ಶ -nature, you can realize Buddhahood. The self ߏҋّĂҋّҢّߏ˟Ҿ -nature and the Buddha-nature are not two, but one entity. Therefore, if you wish to be a ĂٙͽҰࡶຐјҢಶυืдҋ Buddha, you must take the effort to realize۞ ϡΑ͈ĂಶߏҋஐຍĂҋ your self-nature by purifying your mind andّ྆ .ஐ͕Ăࢋٙѣ۞௫ঈͨঽΝ your heart
ੵĂࡶ̙ੵҋ̎۞Ȉೋˣ֢ͨ Rid yourself of bad habits and rectify ঽĂ҃ຐјҢѣߏĂ߇ᄲం your faults. If you do not rid yourself of the ten -Ш֗γՐĄ evils, the eight deviations, and your own im ! perfections, you will never become a Buddha. Do not seek that which is external to yourself! )˭ഇޞᜈ* ! (To be continued ..)
(ٚҋௐ25ࢱ*! (Continued from Page 14˯(
In the initial phase of instruction, I gave only ܐԧՏ͇ᓾ˘ѨĂᓾ˞Η࣎ one lecture each day. After a half month had ćᛇᓾ̙ԆĂಶᓾѨĄ˫ soon passed, I discovered that I wouldn’t be͡ ᓾ˞Η࣎͡Ăᛇᔘߏᓾ̙ԆĂ able to finish within the specified date, so I started giving two lectures a day instead. One ࣎͡ĂಶՏ half month after another, I still felt that l˘֤ޢಶᓾˬѨć ͇ᓾαѨĮ່ᚑགྷįĄ couldn’t meet that time frame, so I began lec- turing three times a day. And for the remain- !!!!ԧ˘࣎ˠĂాฺĂ፵ ing months, I was giving four lectures daily on the Shurangama Sutra. Ă˫ઇĂ˫߾ೂٙĂ˫߾ͪ ༦ሹĂౌߏԧ˘ˠઇĄԧ̙ࣞ Only I took the responsibility of prepar- ,ᇀֽٗĂࣇಶߏ ing meals, boiling the water, making teaזֱጯϠ cleaning the lavatory, and washing the dishes. д֤㗗ᆷඊĂፋநᓾཌྷĂࡁ The students were restricted to access the ĄԧᓾԆ˞Ăಶઇय़۞ kitchen. They were obligated to spend theirޠտԦ Ă time taking notes, organizing their notes, and͇˘֤ޢଐĄԧᔘְ studying the precepts. When I wasn’t lectur- ᇀٗĂຐᑒԧ ing, I handled the chores. I could still recallז̚ѣ˘࣎ซ дᇀ the last day [of instruction] when one of theڍԯሹ̄ă༦ोֽĂඕ ༦ᘊ˘ोĂԯٙѣ۞ሹ̄ă students offered to assist me in the kitchen toٗ take the plates and the bowls out of the cup- ༦Ķίķ˘ᓏౌၢ༤˞Ăٙͽ board. And then--crash!--the plates and the Ăኡ˵՟ѣฺЫĄ! bowls all fell to the floor and broke into͇˘֤ޢ ! pieces. And on that last day, no one had any- thing to eat. )˭ഇޞᜈ* (To be continued ..) 金 輪 通 訊 第219期,2011年 9/10月 -13- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
中國近百年風雲人物 Major Figures and Events in China During the Past Century
(ܕܢ ᜋ Jelenia Gora (Wroclawگٺˠ˘˝˝șѐȈ͡Ȉ̱͟ฟϯ˯̼ކ
A talk given by the Venerable Master on October 16, 1990, in Jelenia Gora (near Wroclaw), Poland
ࢋԆБᄲĂ If everything that I have done were to beڍԧٙҖٙઇ۞Ăт ᆃົѣ˘ొᖟགྷ֤ᆃкĄ ! compiled, the record would be as long as֤ one entire Buddhist canon. ! -ЧҜචۢᙊĂனдԧࣇՏ˘ Good and wise advisors! Today each per!!!! ࣎ˠĂౌᄲ˘ᄲҋ̎۞छЯ son has talked about how he or she left the home-life. Initially, I too have intended to ,ቡĄԧ۞छЯቡĂώֽԧ˵ຐ share my own conditions for leaving home ᄲ˘ᄲĂ̙࿅͉ܜ˞Ăԧಶ̙ᓾ but it’s too long a story that I don’t need to tell ԧ۞ְ it. There is a book describing the events of myٺι˞Ąѣ˘ώ३ߏᙯ life, and anyone who wants to know the details ᖹĂኡᙸຍྎۢĂΞͽ࠻˘ can read it. However, it would reveal just a ࠻Ăҭ֤˵Ϊߏ˘࣎̂ໄĄ၁ᅫ general sketch of my life because only a few .of what I have done has ever been documented ޝ˭ĂԧٙҖٙઇ۞ĂΪᐂ˯ ࢋԆБᄲĂ So, if everything that I have done were to beڍĂт̶ొ۞͌ޝ͌ compiled, the record would be as long as one .ᆃົѣ˘ొᖟགྷ֤ᆃкĄ entire Buddhist canon֤
઼࡚ॡĂ Let me start off with my first arrival in theזԧАᄲ˘ᄲԧࣣ!!!! United States. At that time there were several -ѣ઼ֱ̚ˠֽԧᓾགྷĄ֤ॡԧ Chinese people listening to my lecture. I lec АᓾĮܛࣣགྷįĂՏ͇ѣỊ̏ˠ tured on the Vajra Sutra. During my lecture གྷĄԧ̙გѣк͌ˠĂˠ back then, there were about fifteen people whoֽ came to listen. I paid no attention to the num- кԧ˵૱ᓾĂˠ͌ԧ˵૱ ber of people being present. No matter how ᓾĂٙͽỊ̏ă̱࣎ˠ˵̙ზ͌ many or how few there were, I carried on with Гֽ my lecture as usual. Fifteen or sixteen is not͌ޝĂ઼̚ˠಶޢᇴĄᓾԆ really small in number. When I concluded my ˞Ăࠎ̦ᆃĉЯࠎ઼̚ˠౌຐࢋ lecture on the Sutra, the Chinese people who ൴ੑĂᄮࠎͧጯҢՀࠎࢦࢋĄ came never returned. Why? Because the Chi- nese people were more interested in making .ᘲᄘ money than in studying the BuddhadharmaگĂԧ˫ᓾĮਠࡶޢ̝!!!!
к͕གྷįĄĮ͕གྷį̚Տ˘ήགྷ Afterwards, I lectured on the Prajna- ͛ĂԧϡˣήễֽྋᛖĄߏ paramita Heart Sutra. I wrote an eight-line .ೀ˼ѐͽֽ՟ѣ۞ĂΨઇĮਠࡶ verse to explain each line in the Heart Sutra Such explanation was never made available ᄂྋįĄٙͽ for thousands of years. It was called the Prajnaܧᘲᄘк͕གྷگ ᘲᄘк͕གྷįߏԧд࡚ - paramita Heart Sutra with “Verses Without aگĮਠࡶ ᓾ۞ௐ˟ొགྷĄ֤ॡՏߐഇ Stand” and Prose Commentary. The Heart઼ Sutra was my second lecture in the United -ăߐഇ͇Чᓾ˟ѨĂٙͽ͇ States. I lectured twice on Saturdays and Suṉ 金 輪 通 訊 第219期,2011年 9/10月 -14- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
ಶᓾαѨĄ༊ॡ઼̚ˠֽ̙ days, giving four lectures every weekend. In̰ གྷĂ઼࡚҃ˠݒֽ˞Ăҭߏ that time, however, among the audience who came for my lecture were not the Chinese, but Ϊֽ˞ˬ࣎ˠĄˬ࣎ˠĂҰ the Americans. And there were only three of டࣇިᆃᇹĉԧӱд˯ࢬ them. And guess what each three did? As I gave Ⴢ lectures from the platform, I saw one of them˯ڕᓾགྷĂࣇಶдሁ lying on the floor, falling asleep, another sitting ᛇĄ˘࣎Ⴢᛇâ࣎߮ӱĂ but leaning to one side, and the other one resting ˘࣎ԯჿລдॸ̄˯Ąࣇಶ his feet on the table. Such manner they had ex- ࣎ᇹ̄གྷĄᔵᇹĂԧ hibited themselves while listening to the sutra. Even though they behaved thus, I tolerated it ˵ԡĂ˵̙ᄲࣇ̙၆Ăౌ and didn’t criticize them. I just let them do as ϤࣇΝĄ they pleased.
!!!!ͽޢĂѣ˘࣎ആԧᖙᛌࡻ Later on, someone responsible for translat- ing my lectures to English wanted to go to Tai- ,ᄂ៉Ν̚ wan to further study Chinese. During that timeז͛۞ˠĂᄲࢋ -͛Ą༊ॡֽ͇͇χӱĂԧಶ he would come to meditate every day. I im ၆ᄲĈĶҰᑕྍΝᄂ៉࠲ֶ parted him, “You should go to Taiwan to take refuge with the Triple Jewel.” As he prepared to ࢋΝᄂ៉३ leave for Taiwan to study, I mentioned him ofזᚗĄķඈˬ ᄂ៉˘ֱᇁ˯ all the elder, great, and notable Dharma Masters̬ܮॡĂԧ ,रăѣЩ୕۞ in various Taiwanese temples. While in Taiwanڱरă̂ڱҁ۞ he paid his respects to the Dharma masters. रĂдᄂ៉ॡ˵ౌΝ࣏ However, he didn’t take refuge with any one ofڱ .࿅ĂΞߏ֭՟ѣ࠲ֶĄ them
When I inquired of him about his action, he -ԧયĂࠎ̦ᆃ̙ indicated that his lack of “red enveޢаֽ!!!! ࠲ֶĉᄲ՟ѣࡓΒĂٙͽ lopes” [donations of money] needed for the sake ࣇౌ̙ᙸຍќĄЯࠎ࣎ of offering had impeded each Dharma master to ,ࣧЯĂಶ՟ѣ࠲ֶĄаֽ࡚ accept him as his disciple. And for that reason he could not take refuge. When he returned to ĂಶࢋՐ࠲ֶԧĄԧᄲඈ the United States, he requested to take refugeޢ઼ ˘ඈĂၙၙгГԱ˘ԱГᄲĂ with me. I urged him to wait, to take things -Ա˘࣎ͧԧՀѣംᇊ۞ˠĄ࿅ slowly and look around [as time would eventu ally reveal to him] someone with greater wis- ˞˘࣎ॡഇĂ˫ՐԧĂԧᔘ dom. Later, he made the same request once ࿅˞˘࣎ॡ again, still he did not have my consent. Shortly˫זߏ՟ඍᑕĄۡ ഇĂௐˬѨՐԧॡĂԧ̖ඍᑕĄ after he requested for the third time, I finally agreed.
!!!!˞ˬȈೀ࣎ጯϠĂଂ In 1968, he accompanied more than thirty ᘸξֽྫྷԧጯĮ່ students from Seattle bound for San FranciscoˬזҘฮဦ -ᚑགྷįĄѣֱߏ౾̀Ăѣֱ to learn under my instruction about the Shuran gama Sutra . Some of whom were studying to ߏჇ̀Ăѣֱߏ̂ጯᔘ՟ complete their doctorate degrees; others, their லຽĄԧࠎࣇᓾĮ່ᚑགྷįĂ Master’s degrees; and the rest, undergraduates. ᓾ˞˝Ȉ̱͇Ą They received my lecture on the Shurangama Sutra for a period of ninety-six days. )˭ᖼҌௐ23ࢱ* (Continuing on page 12) 金 輪 通 訊 第219期,2011年 9/10月 -15- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
ॡมܑ Schedule of Events – September of 2011ົڱ2011ѐ9͡
͟Sun ˘Mon ˟Tue ˬWed 四Thu 五Fri 六Sat
◎ ᖃ̂ೌᚚ!Great Compassion Repentance 12:30 pm 1◎ 2◎ ! 3◎ ! ֈ։͛̈̚ጯฟጯ! Instilling Goodness — 3122ѐ22͡2:͟ᝍஐĂ22͡31Ҍ22͡38͟˯̾8:30 am Chinese Schoolٺъܛ Semester Begins Ҍ˭̾5:00 pm ୁޙୖ࠱ᚗᚚຎೌಞĂᝌܓҢ̓ܫிᏨણΐĄ! ! ! ઼ጯࡁǕኢᄬ! November 20th – 27th, 2011 (8:30 am – 5:00 pm) Gold Chinese Classics Ǖ Wheel Monastery will be holding the Jeweled Repentance of Confucian Analects 2:30 —4:00 pm Emperor Lyang. All faithful ones are welcome to participate.
4 5◎!! 6◎ 7◎ ܐȈ 8◎ 9 ◎ 10 ◎ !ˠঠႄ! ઼ጯࡁǕͪᙡа͇ᐂ˯̳ކ !༼౻̍ ! ົڱװᚑ່ Recitation of Shurangama Labor Day! Chinese Classics Ǖ ͟هMantra 8:00 am - 3:00 pm Տ͡ࡔ གྷ! Monthly Reflections in WaterٽጯࡁǕ઼ Memorial of and Mirrors Chinese Classics Ǖ Venerable Reversing the Tide of The Book of Changes Master Hua !!! Destiny 3:10 —4:30 pm 2:30 —4:00 pm
11 ! 12◎ ˣ͡Ị̏! 13◎ 14◎ 15◎ 16! ◎ 17◎ !රགྷᛖڱࡌ༼! ҢጯࡁǕ̚ ! ົڱװೌ̂ Recitation of Mid-Autumn Buddhism Study Ǖ! Great Compassion Mantra Festival ! 8:00 am - 3:00 pm The Dharma Flower
ҢጯࡁǕරᚑགྷᛖ! Sutra 2:30 —4:00 pm ! ! Buddhism Study Ǖ!
The Flower Adornment Sutra 3:10 —4:30 pm !
18!!!!!!!!!!!!!!!!!!! 19◎ ͒˟! 20◎ 21◎ 22◎ 23 ◎ 24 ◎ !፼፶ΟҢཐኚ!! ҢጯࡁǕ່ᚑགྷᛖ ! ົڱҢه Amitabha Buddha Recitation Burning Lamp Buddhism Study Ǖ! 8:00 am—10:00 am Buddha’s Birthday !!!! The Shurangama Sutra !ົڱϠٸ 2:30 —4:00 pm Liberating Life Ceremony!! 1:00 —3:00 pm ҢጯࡁǕරᚑགྷᛖ! Buddhism Study Ǖ! The Flower Adornment Sutra 3:10 —4:30 pm ! 25!!!!!! ! ! !!!!! 26◎ 27◎˝͡ܐ˘! 28◎ 29◎ 30◎ !ኚ֚̄͋ ! !!ົڱгᖟགྷ Recitation of Earth Store !͟هSutra 8:00 am — 3:00 pm ࡔ Confucius’ ҢጯࡁǕරᚑགྷᛖ! Birthday Buddhism Study Ǖ! The Flower Adornment Sutra 3:10 —4:30 pm ! 金 輪 通 訊 第219期,2011年 9/10月 -16- Gold Wheel Sagely Monastery Newsletter, Issue #219, September/October 2011
Dharma Realm Buddhist Association Gold Wheel Sagely Monastery 235 North Avenue 58, Los Angeles, CA 90042 Telephone: (323) 258-6668 ( www.goldwheel.org ) ܛ! ! ཐ! ъ!
ॡมܑ Schedule of Events – October of 2011ົڱ2011ѐ10͡
͟Sun ˘Mon ˟Tue ˬWed 四Thu 五Fri 六Sat
◎ ᖃ̂ೌᚚ!Great Compassion Repentance 12:30 pm 1◎ !!!
2 3 ◎ 4 ◎ ! 5◎ 6◎ ܐȈ 7 ◎ 8 ◎ ř Ȉ˟! !ˠঠႄ ઼ጯࡁǕኢᄬ˯̳ކ ! ົڱװᚑ່ Recitation of Shurangama Mantra Chinese Classics Ǖ ! ͟هam - 3:00 pm Տ͡ࡔ 8:00 གྷ! Monthly Confucian AnalectsٽጯࡁǕ઼ Memorial of 2:30 —4:00 pm Chinese Classics Ǖ Venerable The Book of Changes Master Hua !!! 3:10 —4:30 pm
9 10◎! 11◎˝͡Ị̏ 12◎ Ȉ̱ 13◎ Ȉ˛ 14◎ 15 ◎Ř!!!!!!!!!Ȉ˝ !ˠ! ૱ം̂र! ઼ጯࡁǕ˯̳ކ !र̥̂૱ !ົڱᇉৡ៍ࢰඳᖠछ Celebration of Gwan Yin Bodhisattva’s Leaving Home 8:00 am—10:00 am छ͟! छ͟! ु͟! ͪᙡа͇ᐂ! Great Master Great Master Venerable Chinese Classics Ǖ ົڱ大悲懺 Chang Ren’s Master Hua’s Chang Jr’s Great Compassion Repentance Leaving Home Leaving Home Enlightenment Reflections in Water 1:00 pm —3:00 pm Day Day Day and Mirrors !!! ҢጯࡁǕරᚑགྷᛖ! Reversing the Tide of Destiny Buddhism Study ǕThe Flower 2:30 —4:00 pm Adornment Sutra 3:10 —4:30 pm !!!!! !!!! 16 17◎ 18◎ 19◎ 20◎ 21◎ 22 ◎ !ҢጯࡁǕ ! ົڱҢه Amitabha Buddha Recitation ! !රགྷᛖڱ am—10:00 am 8:00 !Liberating Life Ceremony!! Buddhism Study ǕົڱϠٸ 1:00 — 3:00 pm The Dharma Flower ҢጯࡁǕරᚑགྷᛖ! Sutra 2:30 —4:00 pm ! Buddhism Study Ǖ The Flower Adornment Sutra 3:10 —4:30 pm !
23 24◎ 25◎ 26◎ ˬȈ 27◎Ȉ͡ܐ˘ 28 ◎ 29 ◎ !ᘽरҢཐኚ ! ҢጯࡁǕ ! ົڱᘽर懺 Medicine Master Repentance Medicine ່ᚑགྷᛖ! 8:00 am - 3:00 pm ! Master Buddha’s ҢጯࡁǕරᚑགྷᛖ! Birthday Buddhism Study Ǖ! (Actual Day) The Shurangama Buddhism Study Ǖ The Flower Sutra 2:30 —4:00 pm Adornment Sutra 3:10 —4:30 pm !
30 31◎☆ ܐ̣ Ř៍ࢰඳᖠछ͟ Gwan Yin Bodhisattva’s Leaving Home Day ᇉৡະҁ༼ Respecting Elders Day ☆྿ᇝয়रኚ֚ Venerable First Patriarch Bodhidharma’s Birthday 9:00 am—1:00 pm ঠႄ͟Venerable Master Hsu Yun’s Nirvana dayإřำҁ
Ƃ૱ѣ͟ޥ͟ĂంޞॡຐѣॡƂ