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Post by Shi Da Dao on Oct 7, 2004 8:00:10 GMT 1
Formerly, Sakyamuni Buddha had a disciple whose name was Subhadra. He was very poor and was all alone, without anybody to support him. His heart was full of sadness and he wanted to follow the Buddha as his disciple. One day, he went to the World Honoured One's place but it happened that He was not there.
After looking into Subadra's former transmigrations for the purpose of finding out whether there existed someco-operating cause, the Buddha's great disciples found that in the past 80,000 aeons, he had not planted any good roots. They then decided not to allow him to stay and sent him away. With a heart full of sadness, Subhadra left the place and when he reached a walled town, he thought that if his karma was so bad, it would be better for him to kill himself by knocking his head against the wall. As he was about to commit suicide, the World Honoured One happened to arrive there and asked him about his intention. Subhadra related his story to the World Honoured One who accepted him as His disciple. They returned together to His place where seven days later, Subhadra attained Arhatship. The great disciples who did know the cause of Subhadra's attainment, asked the World Honoured One about it.
The World Honoured One said this to them: 'You only know things which happened in the last 80,000 aeons, but before then Subhadra had already planted good roots. At that time, he was also very poor and gathered firewood as his means of subsistance. One day, he met a tiger on the mountains, and seeing that his escape was cut off, he hurriedly climbed a tree. The tiger saw that he was up the tree which it began to gnaw to fell it. At the critical moment, as no one came to his rescue, he had a sudden thought of the great enlightened Buddha who passed the power of compassion and could save all sufferers,. Thereupon, he called: "Namo Buddhaya! Come quickly to save me!" Upon hearing the call, the tiger went away and did not harm hi life. he thus sowed the direct cause of Buddhahood which became ripe today, hence his attainment of the Arhat-stage.' After hearing the story, all the great disciples were delighted and praised the marvellous (achievement of the poor man).
Today you and I meet here under auspicious circumstances, and if we can sit in meditation during the time of the burning of a (whole) incense stick, our (resultant) good karma will exceed many times the (one narrated in the above story). We should never take this meditation as child's play. If we come here to see a bustling meeting, we will simply miss a very good opportunity.
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Post by Shi Da Dao on Oct 7, 2004 8:07:57 GMT 1
Day 5.
Those of you who have a deep believing mind, are naturally making efforts in their training in this hall. The (venerable) group leaders who are experienced in this self- cultivation, are already familiar with it. However, experienced men must know the interplay of activity (phenomenon) and principle (noumenal). They should probe it exhaustively and make sure that (the experience) the unhindered interdependence of the noumenal and phenomenal and of the immutable and mutable. They should not sit like dead men; they should never be immersed in the void and cling to stillness, with delight in it. If there be delight in the still surrounding and absence of (realisation of) the interchange (of practice and theory), this is likened to fish in stagnant water, with no hope of jumping over the Dragon Door (i.e. unable to become dragons). They are also like fish in frozen water (and) this is a fruitless type of training.
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Post by Shi Da Dao on Oct 7, 2004 8:17:31 GMT 1
In this training, beginners should be earnest (in their desire to escape) birth and death, and should develop a great mortification-mind by laying down all kinds of (productive) causes. Only then, can their training be effective. If they are unable to lay down these causes, the (round of) birth and death will never come to an end. For, since we have been deluded by the seven emotions (pleasure, anger, sorrow, joy, love, hate and desire) and six sexual attractions (arising from colour, form, carriage, voice or speech, softness and features) from the time without beginning, we now find ourselves, from the morning to evening, in the midst of sounds and forms, without knowing the permanent true-mind, hence our fall into the bitter ocean (of birth and death). As we are now awakened to the fact that there is only suffering in all worldy (situations), we can (certainly) lay down all (our thoughts of) them and (thereby) attain Buddhahood at once.
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Post by Shi Da Dao on Oct 7, 2004 8:26:25 GMT 1
Day 6.
In this Ch'an hall, I have noticed that many male and female participants are only beginnings who do not know the (standing) rules and regulations and whose unruly behaviour interferes with the calm meditation of others. However, we are fortunate in that the Venerable Abbot is most compassionate and is doing all he can to help us achieve our religious karma. (Moreover) the group leaders who have developed the unsurpassed mind bent on the right Way, are here to lead us so that we can undergo an appropriate training. This is (indeed) an opportunity rarely available in myriads of aeons.
(Therefore), we should strive resolutely to make further progress in our inner and out training. In our inner training, we should either concentrate pointedly on the hua t;ou: 'Who is the repeater of Buddha's ma,e?' or repeat the name of Amitabha Buddha, without giving rise to desire, anger and stupidity and all kinds of thought so that the Dharma nature of Bhutatathata (i.e the real) can manifest itself.
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Post by Shi Da Dao on Oct 7, 2004 9:03:55 GMT 1
In our training, we should not kill the living but should release all living creatures; we should transmute the ten evils into the ten good virtues; we should not eat meat and drink alcoholic liquors in order not to produce the sinful karma of uninternmitten suffering; and we should know that the Buddha-seed arises from conditional causation, that the committment of many evil karmas is followed by the certain fall into the hells, and that the performance of many good karmas is rewarded with blessing ensuring our enjoyment of them. And so the ancients taught us this: 'Refrain from committing all evil actions (and) perform all good actions.' You have already read the casual circumstances of the killing of members of the Sakya clan by the Crystal King (Virudhaka) and know of this (law of causality).
All of you should believe and observe (this teaching) and sownow the good cause for reaping later the Buddha-fruit.
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Post by Shi Da Dao on Oct 7, 2004 9:22:39 GMT 1
Day 7.
This ephemeral life is like a dream, (And) this illusory substance is not stable. If we rely not on the compassion of our Buddha How can we ascend the transcendental Way?
In this life which is like a dream and n illusion, we pass our time in an upside-down maner. We do not realise the greatness of the Buddha and do not think of escaping from (the realmof) birth and death. We let our good and evil (actions) decide our ise and fall and we accept the retribution according to their karmic efforts. This is why in this world, few accomplish good deeds but many commit evil actions, and few are rich and noble but many are poor andmean. In the six worlds of existence, there are all kinds of suffering. There are living beings who are born in the morning and die in the evening. There are those who live only a few years and others who live many years. They are not all masters of themselves. For this reason, we should rely on the Buddha's compassion if we want to find a way (out of this mess), because the Buddhas and Bodhisattvas possess the power of their vows of kindness, pity, joy and renunciation and can deliver us from the bitter ocean (of mortality) for our (safe) arrival at the bright 'other shore'. They are knd and compassionate and when they see living beings enduring suffering, they take pity on them and liberate them so that they can escape suffering and enjoy happiness. Their joy and renunciation consist in their rejoicing and praise for living beings who accomplish meritorous deeds or give rise to thoughts of kindness in the mind, and in granting all requests according to the latter's requirements.
When the World Honoured One practised His self-cultivation from the causal ground, His deeds (in successive Bodhisattva stages of His former lives) consisted in His renunciation of His own head, brain, bone and marrow. For this reason, He said:
'In the Universe, there is not a spot of land as small as a mustard-seed where I have not sacrificed my lives or have not buried my bones.'
Today, all of you should endeavour to hold the hua t'ou firm (in your mind); be careful not to waste your time.
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Post by Shi Da Dao on Oct 7, 2004 9:26:03 GMT 1
The Closing Day.
Dear friends, I congratulate you all on the conclusion of this Ch'an week. You have completed your merit-(orious training) and in just a moment, the gathering will come to an end and I will have to congratulate you.
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Post by Shi Da Dao on Oct 8, 2004 9:03:07 GMT 1
According to the ancients, the opening and closing of a Ch'an week do not mean much, for it is (more) important to hold a hua t'ou continuously (in mind) until one's complete enlightenment. At present, no matter whether you have been awakened or not, we must follow the procedure set forth in the (standing) rules and regulations. During these (two) Ch'an weeks, you did not make any difference between day and night, because your (only) aim was your own awakening. The (ultimate) purpose of the meeting was, therefore, to produce men of ability for (spreading) the Buddhist doctrine. If you have wasted your time without achieving any result, you will indeed have missed a (great) opportunity.
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Post by Shi Da Dao on Oct 8, 2004 9:08:43 GMT 1
Now, the (Venerablle) Abbott and group leaders will follow the ancient rules and regulations and will examine the result of your training. I hope you will not talk wildly (when questioned) ; you should, in the presence of others, give a sentence (a summary of) your achievement. If your replies are in order, the (Venerable) Abbot will confirm your realisation.
The ancients said:
'(Self-) cultivation takes an unimaginable time (While) enlightenment in an instant is attained.'
If the training is efficient, enlightenment will be attained in one fingersnap.
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Post by Shi Da Dao on Oct 8, 2004 9:17:25 GMT 1
In days gone by, Ch'an master Hui Chueh of Lang yeh mountain, had a woman disciple who called on him for instruction. The master taught her to examine into the sentence: 'Take no notice.' She followed his instruction strictly without backsliding. One day, her house caught fire, but she said: 'Take no notice.' Another day, her son fell into the water and when a bystander called her, she said: 'Take no notice.' She observed exactly her master's instruction by laying down all casual thoughts.
One day, her husband lit the fire to make fritters of twisted dough, she threw into the pan full of boiling (vegetable) oil a batter which made a noise. Upon hearing the noise, she was instanteously enlightened. Then she threw the pan of oil on the ground, clapped her hands and laughed. Thinking she was insane, her husband scolded her and said: 'Why do you do this? Are you mad?' She replied: 'Take no notice.' Then she went to master Hui Chueh and asked him to verify her achievements. The master confirmed that she had obtained the holy fruit.
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Post by Shi Da Dao on Oct 8, 2004 9:23:53 GMT 1
Dear friends, those of you who have been awakened (to the truth), please come forward and say something about your meditation.
(After a long while, as no one came forward, Master Hsu Yun left the hall. The (Venerable) Dharma master ing Tz'u continued to hold the examination, and when it was over, Master Hsu Yun returned to the hall to instruct the assembly: )
Master Hsu Yun said:
In this tumultuous world and (especially in this) bustling and disorderly city, how can one have spare time for, and thought of, coming here to sit in meditation and to hold a hua t'ou? (However), the deep good roots possessed by the people of Shanghai, in combination with the flourishing Buddha Dharma and the unsurpassed co-operating cause have made this great opportunity available for our gathering.
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Post by Shi Da Dao on Oct 8, 2004 9:37:07 GMT 1
From olden times till now, we have had the Teaching, the Discipline (Vinaya), the Pure Land and the Exoteric (Yoga) Schools. A rigorous comparison between these schools and the Ch'an Sect proves the superiority of the latter. Earlier, I also spoke of this unsurpassed Sect, but owing to the present decline of Buddha Dharma, men of ability are not available. Formerly, in my long journeys on foot I went and sayed at various monasteries but what I see now cannot be compared with what I saw then. I am really ashamed of my ignorance, but the (Venerable) Abbot who is very compassionate, and the group leaders who are very courteous, have pushed me forward (to preside over this meeting). This task should have been entrusted to the (venerable) old Dharma master Ying Tz'u who is an (acknowledged) authority on both Ch'an and the scriptures and is an (experienced) senior. I am now a useless man and cannot do anything, and I hope you will all follow him and push forward.
Ancestor Kuei Shan said:
'It is regrettable that we were born at the end of the semblance period, so long after the passing of the holy period, when the Buddha Dharma is disregarded and when people pay little attention to it. I am (however) expressing my humble opinion to make the coming generation understand it.'
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Post by Shi Da Dao on Oct 8, 2004 11:02:20 GMT 1
The Dharma name of (Master) Kuei Shan Ling Yu; he was a native of Fu Chien province. He followed Ancestor Pai Chang and realised his (self-) mind (at the latter's monastery.) The ascetic Szi Ma saw that Kuei Shan mountain in Hunan province was auspicious and would become the meeting plae for an assembly of 1,500 learned monks. At the time Kuei Shan was a verger of Pai Chang monastery where, during a visit Dhuta Szu Ma met him, recognised him as the right owner of the mountain and invited him to go there to establish a monastery. Kuei Shan was a man of the Tang dynasty (618-906) and the Buddha Dharma was difficult to understand and worldly men, whose believing minds were retrograding, refused to make efforts in their study of the doctrine, with the result that there was no hope for thier attainment of the Buddha fruit. Over a thousand years have elapsed since the time of Kuei Shan and not only has the semblence period passed, but over 900 years of the present period of termination have elapsed. (Therefore), worldly men of good roots are now very much fewer. This is why men believing in the Buddha Dharma are many and men who actually realise the truth are very few.
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Post by Shi Da Dao on Oct 8, 2004 12:08:38 GMT 1
Now I compare my own case with that of those who are now studying the Buddha Dharma and who have the advantage of all kinds of convenience. In the reign of Hsien Feng (1851-61) and Tung Chih (1862-74), all monasteries were destroyed in the regions south of the three rivers, where ony the T'ien T'ung monastery remained intact. During the Tai Ping Rebellion (1850-64), monks of the Chung Nan mountains came (to the south) to rebuild (these monasteries) and at the time, they were equipped each with only a guord and a basket, and did not possess as many things as you have now. Later, the Buddha Dharma gradually flourished again, and monks began to carry their loads (with a pole over the shoulder). At present, they even carry leather suitcases but they do not pay much attention to the correct practice of doctrine. Formerly, Ch'an monks wishing to call at various monasteries for instruction, had to journey on foot. Now, they can travel by train, motor car, steamer and aeroplane which relieve them of all (previous) hardships but intensify their enjoyment in indulgence and ease. At present, in spite of the increasing number of Buddhist institutions and Dharma masters, no one pays attention to the fundamental queston, and from morning to evening everybody seeks only knowledge and interpretation with the least heed for (self-) cultivation and realisation. At the same time, they do not knew that (self-) cultivation and realisation are the essentials of the doctrine.
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Post by Shi Da Dao on Oct 8, 2004 12:21:33 GMT 1
(Ch'an master) Yung Chia said in his Song of Enlightenment:
'Get to the root. Do not worry about twigs. (Be) like pure crystal round the precious moon. Alas! In this day of decay and in this evel world Living being of all fortune are hard to discipline. The holy period's long passed and perverted views are deep. With Demon strong and Dharma weak hatred and harm prevail. When they hear the Tathagata's Instanteous Dharma door. They hate not having smashed it into pieces. While their minds so act their bodies will then suffer; They cannot accuse or blame their fellow-man.
If you would avoid unintermittant karma, Do not vilify the wheel of the Buddha's Law. In my youth I amassed much learning, Sought sutras, sastras, and their commentaries Endlessly discriminating between name and form. As one vainly counting sandgrains in the ocean I was severely reprimanded by the Buddha, Who asked what gain derived from counting others' gems.'
Yung Chia called on the Sixth Patriarch for instruction and was completely enlightened. The Patriarch called him the 'Overnight Enlightened One.' For this reason, the ancients said: 'The search for truth in sutras and sastras is like entering the sea to count its sandgrains.'
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