THE TRADITIONS OF THE CITY OF TEN THOUSAND BUDDHAS

◎Excerpts from the lectures of the Venerable Master Hua

• The City of Ten Thousand Buddhas has Six Great Principles which are the goals for cultivation. They are: do not fight, do not be greedy, do not seek, do not be selfish, do not pursue personal advantage, and do not lie. If you can understand the true and actual meaning of the Six Great Principles, then you will not have come to the City of Ten Thousand Buddhas in vain.

• The Six Great Principles are six bright paths. They are also known as six kinds of wisdom, six kinds of demon-quelling pestles, and six kinds of monster-spotting mirrors.

• No fighting, no greed, no seeking, no selfishness, no pursuing personal advantage, and no lying: These are the basis for being a person, the foundation for cultivation, and the standard for government.

• The Buddhadharma for beginners is no fighting, no greed, no seeking, no selfishness, no pursuing personal advantage, and no lying. If you can remember these six great guidelines, you can become a Buddha and then some.

• I am speaking these six great guidelines for people who want to become Buddhas, people who want to become Bodhisattvas, and people who want to become Hearers and Arhats. These are the most important principles. If you can put them into practice, you may use them your whole life, but you won't be able to exhaust them! You won't be able to use them up.

• If you want to be a genuine Buddhist disciple, you must certainly not fight, not be greedy, not seek, not be selfish, not pursue personal advantage, and not lie. Ever since I was little, I have followed these six bright paths of not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying. No matter what it is, if others want it, then I don't want it. If others don't want it, then I pick it up. That's the way I am. Can all of you act the same way? If so, then I congratulate you for being good Buddhists.

• Cultivation consists of not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying. If you can hold firmly to these six great principles, you are true disciples of the Buddha. If you don't walk upon these six great paths, then perhaps you cannot be of much benefit to Buddhism.

• What are the precepts? They are just: not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying. That's the precepts. Don't go looking for the precepts in the precept manuals. These things can be done by everyone. Everyone can practice them.

• What is the most important aspect of the Dharma? Not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying. Every day, use these six great guidelines as a yardstick to measure your conduct on that day. If it's not up to standard, then you should immediately rectify it. When you are free of errors and only have merit and virtue, then you can be considered a Buddhist disciple. These are the six great principles of the City of Ten Thousand Buddhas. I hope everyone can follow them, everyone can become enlightened, and everyone can become a Buddha.

• If you want to learn to have genuine wisdom, you must first cut off desire. How can you cut off desire? By not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying. These six great principles are the Dharma jewel for cutting off desire and obtaining genuine wisdom.

• What are deviant views? If you fight, that's deviant views. If you're greedy, that's deviant views. If you seek, that's deviant views. If you want to be selfish, that's deviant views. If you want to benefit yourself, that's also deviant views. If you always lie, that's deviant views as well.

• You have studied and practiced Buddhism for several decades, yet you're still greedy for money! You're still seeking after fame and profit! There you are, ceaselessly fighting and being greedy. That's because you don't understand how to study and practice Buddhism. If you understood how, you wouldn't want these things.

• In cultivating the Way, you must base yourself on not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying. Only then will you have proper knowledge and proper views and be able to cultivate the Way. If you don't cultivate these six and yet you want to say you're a cultivator, it's impossible.

• If a person has thoughts of fighting and thoughts of greed, if he seeks fame and profit, if he advertises himself or gets people to worship him, if he is selfish and out for personal advantage, and if he doesn't tell the truth, you should know that such a person has the state of a demon.

• If you are able to not fight, not be greedy, not seek, not be selfish, not pursue personal advantage, and not lie, then that is the Proper Dharma dwelling in the world.

• Our goal in cultivation is to stop all thoughts of fighting, thoughts of greed, thoughts of seeking, thoughts of selfishness, thoughts of pursuing personal advantage, and thoughts of lying. We want to prevent them from acting up. At that point, wisdom will come forth and emit great light, shining through the darkness of ignorance. Then we will be able to understand our mind and see our nature, and attain the goal of our cultivation.

• Not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying--these are all considered the true mind. When the mind applies effort truly, all karmic hindrances will be eradicated. If the mind is not true, then your karmic hindrances will follow you.

• If you can carefully uphold the rules of not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying, the Buddhas of the ten directions will always protect you and be mindful of you. They will always come to bestow aid upon you.

• How can you be free of afflictions? The method is extremely simple--just not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying. If you can do that, then all your outflows will be eliminated, and your afflictions will also be subdued.

• Why is it that you cannot be at ease and without obstructions? Simply because you still have fighting, greed, seeking, selfishness, and the thought to pursue personal advantage. Therefore you cannot be at ease.

• What is genuine science? Not fighting is science. Not being greedy is science. Not seeking anything is science. Not being selfish--now that's true science. Not pursuing personal advantage─that's also true science. Further, if you can also not tell lies, then that's genuine science.

• Those involved in the work of translating the scriptures must certainly accord with the six bright, great paths of not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying.

• If we want the nation to do well, we must use the six great principles--the six great guidelines. They are the best method for turning back the tides of destiny.

• If we want to help this world, first we must not fight, not be greedy, not seek, not be selfish, not pursue personal advantage, and not lie. We must set an example, be a model for others. That way, the world will become more and more peaceful each day.

• No matter what profession, what sect, what school, or what religion it is, if it can do its best to benefit others and not benefit itself, then it is authentic. To put it more clearly, if a person helps others on the surface, but inside he hopes to gain something─if he isn't greedy for wealth, then he's greedy for sex; if he isn't greedy for sex, then he's greedy for fame, or else for profit--then he isn't authentic.

• I have explained it for you this way and that, but it's just the same old thing. The principle seems very simple, but it's not easy for you to actually do it. If you could do it, you would have become Buddhas long ago. If you actually put these six great principles into practice, and you don't become Buddhas, I will remain in the hells and never come out. I will guarantee in good faith that people who cultivate following these six great principles will definitely become Buddhas.

Not Fighting

• In cultivation, take care not to fight with others. Don't be belligerent or aggressive. Don't have a hot temper. Then you will separate yourself from asuras.

• Why can't people dwell in harmony in the world? Because they fight with and rob each other and don't yield to each other. Therefore wars break out, leading to the tragic situation of countries being destroyed and families going to ruin.

• The reason demons become demons is that they tend to fight for supremacy. There is a saying, “Fighting involves thoughts of victory and defeat / And goes in opposition to the Way. / The mind of the four marks is produced, / So how can one attain samadhi?” When a demon fails in his struggle to be number one, it gives rise to anger, jealousy, and obstructiveness. Anyone who has such thoughts or behavior is a demon and can never become a Buddha.

• Cultivators have no contention with the world. They do not compete or fight with anyone. Everyone applies effort together. If someone else applies effort diligently, it's just as good as if you yourself had applied effort diligently. If you think like this, you won't have any wish to compete for first place.

• If you don't harbor any thoughts of fighting, then you cut off connections with the realm of asuras. If you are not greedy, then you cut off connections with the animal realm.

Not Being Greedy

• I have a very strange temperament. What others want, I don't want. What others crave, I don't crave. What others like, I don't like.

• Buddhist disciples should endure starvation, endure cold, endure thirst, and endure hunger. In everything, you have to be in accord with the Buddhadharma. Don't be greedy to eat good food, wear good clothes, or live in a fine place. Don't be greedy for enjoyment. Enduring suffering puts an end to suffering, but enjoying blessings uses up blessings.

• Don't greedily seek a false reputation. In every move, in every word and deed, you have to go towards the true. Be as true as you can be. That's the basic characteristic of a Buddhist disciple.

• We Buddhist disciples have to possess the Dharma-Selecting Vision. We shouldn't be greedy for bargains or responses. We shouldn't go around seeking the Buddhadharma with a greedy mind. It shouldn't be that one day you hear someone say that the Manifest School is good, so you decide to study in the Manifest School, but the next day another person says that the Secret School is good, so you go over to the Secret School to study. You may study for a lifetime, but because you don't hold firmly to your principles, you don't concentrate and focus singlemindedly, and you don't guard the “one,” you end up wasting your whole life in vain.

• You should see cultivation as your personal duty. There's no need to be greedy. In time, your merit and virtue will naturally become perfect and full, and you will naturally accomplish the fruition of Bodhi.

• In cultivation you should apply effort naturally. Don't be greedy and ask whether there is any efficacy or good results. Don't think about anything; just keep applying effort and changing your faults every day.

• Cultivators, no matter what their practice--be it reciting the Buddha's name, reciting mantras, studying the teachings, upholding the precepts, or meditating─should not be greedy for quick attainment. If you want to have quick attainment, then that's a form of greed. Once you have greed, it will obstruct your wisdom, your inspiration, and the light of your own nature. The light of your own nature is without greed, and your inspiration and wisdom are also devoid of greed. When you are greedy, it is like dust accumulated on a mirror. People who apply effort must be sure to understand this point. Don't be greedy for a lot. Don't be greedy for bargains.

• People who are greedy are never happy. If they are not greedy, they will be happy. Therefore, we should put an end to greed.

• How many people have ruined their health and reputation because they gave rise to greed? How many people have ruined their countries and families because of it? This is something that harms people. We cannot fail to be on our guard!

• Why are you moved by external states? Because of curiosity. Curiosity is basically a form of greed.

Not Seeking

• No matter what kind of skill we apply, we don't obtain any response in the Way. We never manage to get going. Why? Because we have an illusory, unsubstantial “false mind.” We aim for what is high and far, and we seek fame and profit--these are all the false mind.

• You look outside for happiness, seeking happiness from morning to night. If you obtain it, it is only a temporary happiness. If you fail to obtain it, then you will have all kinds of affliction. You are insatiably greedy, and you both hope to obtain it and worry about losing it after you obtain it. This is not true happiness. True happiness is free of seeking. “When one reaches the place of no seeking, one has no worries.” If you seek nothing, then that is true happiness. That is the true calm and peace of your own nature.

Not Being Selfish

• Basically, there is only one precept─do not be selfish. If people are selfish, they will violate the precepts. If they are not selfish, they won't violate the precepts. Likewise, if people are selfish, they will break the law. If they are without selfishness, then they will not break the law.

• A proper mind is unselfish. If you are selfish, then you don't have a proper mind.

• Why can't we recognize our original face? Because we have not gotten rid of the mark of self, and we have not gotten rid of selfishness. If we do not have a mark of self or selfishness, then we will recognize our original face.

• Worldly people busily run around, always on the go. Their motive is always selfish─they want to protect their own life and property. The Buddhadharma is public-spirited and unselfish--its purpose is to benefit others.

• In cultivating, we have to “turn it around.” What does that mean? It means we “give the good things to others, and keep the bad things for ourselves.” We give up the small self in order to realize the great self.

• What kind of person is a bad person? A person who is selfish, who pursues personal advantage, and who forgets righteousness when he sees benefit.

Not Pursuing Personal Advantage

• When we have the ability, we should hurry up and benefit others. As it is said, “Foster the ground of the mind and nurture the sky of the nature.” If we constantly benefit others, in time we will come to have virtuous conduct. If we always ask others to benefit ourselves, but we do not benefit others; if we always look for bargains and develop the habit of being dependent on others, then we are totally spineless.

• If you can benefit people and make them happy, then no matter where you go, everyone will be influenced by your example.

• When students are just beginning to learn how to be people, we should teach them not to allow their minds to be permeated by the desire for profit, not to see money as important. The ancients studied in order to understand principle. Nowadays people study for the sake of fame and profit. They want to obtain a good name and a big profit. Why is this? Because the schools are teaching students incorrectly. Thus the world is getting worse every day, degenerating day by day.

• One who always thinks of benefiting living beings is a Bodhisattva. One who always thinks of benefiting himself is a devil. A Bodhisattva is only aware of others and is not aware of himself. A devil only knows of his own existence and doesn't know that there are others. These two are exact opposites.

Not Lying

• If we don't talk, that's one thing. If we talk, we always speak truthfully. We would never say anything to deceive people. No matter under what circumstances, we honestly speak the truth, and we guard our mouths from lying at all times.

• I don't tell lies. No matter where I am, I try to be true. I engage in straight speech and straight conduct, and I don't use any manipulative tricks in dealing with people and taking care of matters. If there is something I want to say, then I will say it no matter where I am. I'm not afraid of offending people. If there is something I don't want to say, then I won't say it no matter where I am. I absolutely will not lie or cheat others.

• Everyone should speak frankly more often. Even if you are beaten or scolded for it, you still want to speak the truth. Don't be afraid. Let me tell you, I'm a straightforward person. I'm someone who establishes his life in straightforwardness and doesn't seek upon the crooked. If they want to punish me, they can go ahead; it doesn't matter. If you punish me for telling the truth, I will still think it's worth it, and I won't hold a grudge against you. In cultivation, I don't insist that other people believe whatever I say. Even if they don't believe it, I will have tried my best.

• Why do some people fail to make progress in their practice? Because they have told too many lies. When you utter one false sentence, a hundred false thoughts arise.

• If you lie, then no matter what mantra you recite, it won't be efficacious. Nor will any Sutra you recite have efficacy. If you want to be able to recite mantras or recite Sutras and obtain a response or have some accomplishment, then you cannot lie. Be honest, and speak true and actual words, not false or frivolous words.

]　　　　　　]　　　　　　]

We should expand our vision and broaden our views. We should not know only about ourselves, or be aware only of our own family, or know only about our own country's existence. We have to expand the measure of our mind so that it exhaustively fills empty space and pervades the Dharma Realm. We should think on behalf of all mankind, not just scheme for our own sakes. To benefit mankind and not harm mankind: That is the fundamental requirement for cultivating the Buddha path.

How can we benefit mankind and not harm mankind? We have to practice the six great principles of the City of Ten Thousand Buddhas:

1. Do not fight. We do not fight with anyone. You fight with me, but I will not fight with you; you scold me, but I will not scold you; you beat me, but I will not beat you; you bully me, but I will not bully you. This is the principle that characterizes everything at the City of Ten Thousand Buddhas.

2. Do not be greedy. Once greed arises, you are insatiable. Be it money or material things, you always feels you don't have enough. The greedier you are, the less satisfied you become. The less satisfied you are, the greedier you get. You are greedy into your old age, but you still don't wake up. You are harmed by greed your whole life. When you die, you still feel there is some matter or some object you haven't obtained, and you feel deep regret. How pitiful this is! The second great principle of the City of Ten Thousand Buddhas is not to be greedy for money, benefits, or fame--in general, not to be greedy for anything whatsoever. Each person should just do his duty and propagate the Buddhadharma to perpetuate the Buddha's wisdom-life.

3. Do not seek. Seeking is pretty similar to greed. Greed is abstract and invisible. Seeking means to actually go out and exploit one's connections, seeking by hook or by crook. What does one seek? One seeks money and material things. In general, one seeks for all kinds of benefits. At the City of Ten Thousand Buddhas, we seek inwardly, not outwardly. We seek within our minds, sweeping away all the false thoughts of our ignorant mind, our mad mind and wild nature, our jealousy and obstructiveness, our greed, anger, stupidity, and so forth. We don't apply cosmetics on the outside. Instead we adorn the inside and make it pure. There is a saying, “When people reach the state of seeking nothing, their character will naturally be noble.” When we don't seek from others, our character will naturally be pure and lofty, free of dirty thoughts.

4. Do not be selfish. Why has the world deteriorated to such a state? Because people have been too selfish. If it's something that they will gain benefit from, they will be the first to do it. However, if it's something that won't benefit them in any way, they stand aside and watch, or make some sarcastic remarks with the attitude of watching fire from a safe distance. There are many kinds of selfishness. There is selfishness with regard to position, selfishness with regard to reputation, selfishness with regard to power, and selfishness with regard to money. To put it in a nutshell, if people care only about themselves and not about others, it is always because their selfishness is acting up. There is a saying, "Mahasattvas don't care about others. Amitabha Buddha only takes care of himself." That's the thinking of the Small Vehicle. There is also a Confucian saying, "One should just sweep the snow in front of one's own door. Don't pay attention to the frost on other people's rooftiles." That's the attitude of not meddling in other people's business. Living in this world, people should help each other and offer mutual support. That's why we should promote the ideas of the Great Vehicle and learn to have the Bodhisattva spirit of saving those in difficulty upon hearing their suffering. We should not gloat over others' misfortunes.

If people in this world were not selfish, then we would all get along harmoniously like one family. But because we are selfish, we've created a lot of problems. Therefore, not being selfish is the fourth great principle of the City of Ten Thousand Buddhas.

5. Not pursuing personal advantage. This principle is even more important than the fourth principle of not being selfish. There is no one who doesn't want to pursue personal advantage. But people certainly have to refrain from pursuing personal advantage for the world to improve. To not pursue personal advantage means to benefit others and forget about oneself. That's known as sacrificing oneself for others. That kind of spirit surpasses the conduct of Bodhisattvas. Bodhisattvas benefit themselves and also benefit others, save themselves and also save others, enlighten themselves and enlighten others. We don't benefit ourselves; we only benefit others, save others, and enlighten others.

6. Do not lie. This means having no intention to cheat people. Why do people tell lies? Because they're afraid of losing benefits to themselves and afraid of suffering losses. Thus, they lie. If we always treat people honestly and sincerely, then we will naturally be able to uphold the principle of not lying.

Today I have briefly introduced the six great principles of the City of Ten Thousand Buddhas to you. If I were to explain them in detail, I would never be able to finish. If you can practice these six great principles, then you will benefit from them all your life. The benefit is not superficial.

]　　　　　　]　　　　　　]

Anyone who is able to put the six great principles of the City of Ten Thousand Buddhas into practice is qualified to be a Buddhist disciple. These six great principles are not fighting, not being greedy, not seeking, not being selfish, not pursuing personal advantage, and not lying. You can use the doctrines of Buddhism to explain them. You can also use the doctrines of Taoism to explain them. They can also be explained using the doctrines of Confucianism. In general, you can explain them any way you like. With these principles, there is perfect harmony of all differences without obstruction. They are very logical. These principles encompass the doctrines of all religions. They are very practical methods. The precepts of Buddhism can be explained in many different ways, but they do not go beyond the scope of the six great principles.

1. If you don't fight, then you won't kill. Killing occurs because thoughts of contention take control. When you start fighting, you have the attitude of “Get out of my way or die!” The casualties that result are beyond count.

2. If you are not greedy, then you won't steal. Why do you want to steal others' things? Because of greed. If you are not greedy, then even if people want to give you something, you won't want it. So you should get rid of greed, and then you won't steal.

3. If you seek nothing, you won't have thoughts of lust. Thoughts of lust arise because you seek something. Women seek boyfriends, and men seek girlfriends. Not only do they seek, they plunge headlong into the pursuit as if nothing else mattered. If they didn't seek anything, then how could they have thoughts of desire? Of what use is a handsome man or a pretty woman? They are just stinking skin-bags containing flesh. Are they worth hankering after? If you seek nothing, you won't violate the precept of sexual misconduct.

4. If you're not selfish, then you won't tell lies. People tell lies because they're afraid of losing personal benefits. Overcome by selfishness, they cheat people and tell lies, hoping to hide their true face from others.

5. If you don't pursue personal advantage, then you won't violate the precept against taking intoxicants. Why do people take intoxicants? Because they want to mess up their bodies and confuse their minds, bewildering themselves to the point that they think they've become gods or immortals, enjoying themselves in the heavens. Once intoxicated, they scold people and do as they please, and their lustful desires increase. Some people also want to use intoxicants to speed up their blood and energy circulation. After taking them, they forget everything. It's as exciting as smoking opium. It's all because they are overcome by the wish to benefit themselves that they take intoxicants.

6. Do not lie. Why is not lying also included as one of the six great principles? For added emphasis. If you violate any of the above five principles, you will tell lies. If don't violate them, then you won't lie. Not lying is thus one of the fundamental requirements for people who study Buddhism.

These six principles are just another name for the five precepts. Actually, everyone has also heard these terms before and understands them, but very few can truly practice them. That is why I am reminding everyone: Don't fight means don't kill. Don't be greedy means don't steal. Don't seek means don't engage in sexual misconduct. Don't be selfish means don't tell lies. Don't pursue personal advantage means don't take intoxicants.

The Three Great Principles

The principle of the Dharma Realm Buddhist Association has always been:

Freezing to death, we do not scheme.
Starving to death, we do not beg.
Dying of poverty, we ask for nothing.
According with conditions, we do not change.
Not changing, we accord with conditions.
We adhere firmly to our three great principles.

We renounce our lives to do the Buddha's work.
We take the responsibility to mold our own destinies.
We rectify our lives as the Sangha's work.
Encountering specific matters, we understand the principles.
Understanding the principles, we apply them in specific matters.
We carry on the single pulse of the patriarch's mind-transmission.

Speaking of cultivation, I feel that left-home people should: (1) not go around exploiting connections with rich or powerful people, (2) not always be soliciting donations from outside, and (3) not ask for people's help in everything.

Freezing to death, we do not scheme. This line describes my entire life. When I was in Manchuria, whether it was winter or summer I always wore three layers of cloth. There was one layer inside, and on top of it was a patchwork robe with many patches sewn on top of the original robe. Did I feel cold then? Of course! Then why did I insist on doing that? Because I wanted to follow the motto, “Freezing to death, we do not scheme.”

Starving to death, we do not beg. During the time I was living in Guanyin Cave on Furong Mountain in Hong Kong, there were two weeks when I didn't have any food. I sat in the cave meditating, preparing to starve to death. There was a layman named Lao Kuansheng, nicknamed the “Local Dharma Master,” who lived at the foot of the mountain. Weitou Bodhisattva manifested in his dreams three times and said to him, “There is a Dharma Master named An Tse in Guanyin Cave. You should go and make offerings to him.” So, this layman came to make offerings to me, bringing over thirty catties of rice and more than seventy dollars. Three or four months before, his leg had been bitten by a dog. Both Chinese and Western doctors had treated it for several months without being able to cure it. There was nothing they could do. Weitou Bodhisattva, who liked to meddle in other people's affairs, said to him, “Go make offerings to the Dharma Master in Guanyin Cave, and your leg will get well.” The layman believed it and brought me rice and money. I had been prepared to die in the cave. I never said to anyone, “Take pity on me! I haven't had anything to eat for days!” That's “starving to death, we do not beg.”

Dying of poverty, we ask for nothing. When I first drew near to Elder Master Hsu Yun at Nanhua Monastery in Canton, I was penniless. I didn't even have enough money to mail a letter. But I never asked for anything from laypeople. Therefore, these three principles of mine all have their history. They are not just empty words. When I purchased the City of Ten Thousand Buddhas, everyone saw that it was such a huge place and feared that I might solicit funds from them, so they were scared away. Even so, I've never complained to anyone about the hardship. When I work, I don't seek any compensation and I certainly wouldn't ask other people for help. I just put my nose to the grindstone and toil by myself.

We renounce our lives to do the Buddha's work. That means we have no concern for our own lives. We put our lives at stake. Bleeding, sweating, and not pausing to rest, we come to work for Buddhism. Since we are Buddhist disciples and we have left the home-life, we cannot simply watch as Buddhism declines and is held in contempt by people. Even if it means giving up our lives, we want to make Buddhism flourish. We want to use the Proper Dharma to save the people of this cruel and oppressed world. We want to allow living beings to live in peace and contentment.

We take the responsibility to mold our own destinies. The ancients said, “A superior person has the learning to create his own destiny. We establish our own destinies and seek our own blessings. Calamities and blessings are not fixed. We bring them upon ourselves.” We are ordinary people, but we can transform ourselves from ordinary people into sages.

We rectify our lives as the Sangha's work. Left-home people must strictly follow the Buddha's regulations. For example, the sash is worn by left-home people as a distinctive hallmark. If one doesn't wear the sash, then one no longer has the appearance of a Bhikshu. Eating one meal a day at noon is also a rule set up by the Buddha. Reducing the intake of food and drink results in a lessening of desires. With less desire, it's easier to cultivate. So we shouldn't eat food that is too nutritious. That's the way we do things at the City of Ten Thousand Buddhas. Even though it is far from perfect, we hope people will work hard to improve themselves.

Encountering specific matters, we understand the principles. / Understanding the principles, we apply them in specific matters. With these as our standard, we carry on the single pulse of the patriarch's mind-transmission. Everyone should work honestly and sincerely. We need not talk too much, and our deeds should exceed our words. If we have faith in ourselves, then others will certainly follow after us. That way, not only will we fulfill our obligations as left-home people, Buddhism will be revived, and the Dharma-Ending Age will turn into the Proper Dharma Age.

]　　　　　　]　　　　　　]

Never Apart from the Three Sashes, Almsbowl, and Sitting Cloth Eating Once a Day at Noon Is Our Tradition

In cultivation, we should hold fast to our principles, and not forget them. In studying Buddhism, we should also hold to our principles, for they are our goal. Once we recognize our goal clearly, we must advance with vigor and courage, and not retreat. Speaking of this, I remember when I first left home, I thought, “Left-home people are so numerous. Do they all understand the Buddhadharma? Do they all have a goal?” When I investigated into this, I found that a great many left-home people had no wish to cultivate, and no wish to end birth and death; in fact, they didn't have much of a goal at all. They were just passing the time, “eating and waiting for death.” Left-home people of this sort do nothing but add to the debts and burdens of Buddhism. They do not benefit Buddhism in any way.

I further discovered that Chinese Buddhists do not even realize what Buddhism is all about. The Buddha expounded the Sutras and proclaimed the Dharma all for the sake of letting future generations understand the Buddha's teaching. How should Buddhist disciples propagate the Buddha's teaching? As I thought about this, I observed that Buddhism never really took root in China. Buddhism in China is actually rootless, and thus it has not stood firm in the face of tests and oppression. Why is it rootless? Because it failed to recognize the foundation. What is the foundation of Buddhism? The foundation of Buddhism is education! Education must start with the youngest children, instilling them with the knowledge of Buddhism, the wisdom of Buddhism, and the way of thinking of Buddhism. Then, at the very least, a child is raised to be a truly virtuous and fine citizen of the country and world. With a foundation for his thought and goals to guide his conduct, such a person will be able to vastly propagate Buddhism. In this way, the basic teaching of Buddhism will not be forgotten.

“People can propagate the Way; it is not the Way that propagates people.” How can we propagate the Way? It is only when we have a goal, an ideal, that we can commit ourselves to do something. As for the rootless Buddhism of China, it has neither a root nor trunk, and is merely spinning at the branch tips. The Buddhism of China consists of performing ceremonies to save the souls of the deceased. This is the superficial appearance of Chinese Buddhism. They never foresaw that as this went on, it would create a class of jobless vagrants who became Buddhists in order to get food. How pathetic! All they know how to do is to make money by performing ceremonies to liberate the souls of the deceased. In performing such ceremonies, if you are a Sangha-member with real virtue, you don't need to recite Sutras or mantras. You simply tell the soul, "Go be reborn," and it will be reborn in the Land of Ultimate Bliss. However, if you have no virtue and you are not careful in your conduct, what power do you have to liberate people? Actually, you are just getting into the donor's debt. Furthermore, the practices established by the Buddha are no longer followed.

For example, in China's Buddhism no one wears the precept sash on a daily basis. Why don't they wear the sash? Ah! If you ask them, they don't know why they don't wear it. Actually, Bhikshus and Bhikshunis should wear their sash at all times, and eat only one meal a day. But they have forgotten all of this. The idea is one hundred and eight thousand miles away from their memory, so they have no idea of the significance of wearing the sash and eating one meal a day. In Chinese Buddhism, no one understands this. There might be one or two people who still wear their sash or eat one meal a day, but again, there might not even be that many in ten thousand. You could say they're rarer than fur on a phoenix or a horn on a female unicorn. They are as few as can be. If you ask them what appearance a Bhikshu should have, they haven't the slightest idea. Nowadays, in China and other countries, the vast majority of left-home people in Mahayana Buddhism do not wear their sash. Ah! They feel it's very natural, that this is the way it should be. Little do they know that by not wearing the sash, they no longer have the appearance of a Bhikshu.

“Well,” they say, “Mahayana Buddhism is about Bodhisattvas, and Bodhisattvas who don't wear the sash are still Bodhisattvas.” Hah! Bodhisattvas also have to wear sashes, for they have to be especially adorned. You can see that Gwan Yin Bodhisattva, Universal Worthy Bodhisattva, Manjushri Bodhisattva, and Earth Treasury Bodhisattva all wear adornments on their bodies. Although these are just false marks, they represent something. Their adornments represent the adorning of Buddha-lands! So left-home cultivators should all abide by the rules. Don't drag your heels, or act in a crazy manner. You say, “But the Old Monk Ji Gung was really crazy.” Ji Gung pretended to be that way because he wanted to influence people to give food to the lunatics. That is, he wanted to teach ordinary laypeople not to look down on insane people, not to scorn them. Among the mentally disturbed, there are also those who manifest expediently, hiding their true identity as they teach and transform living beings.

Why is it that Mahayana Buddhists everywhere do not wear their sashes? It's because when Mahayana Buddhism spread northward, the northern climate was too cold for people to just wear the sash. They couldn't take the cold, so they had to wear clothing underneath the sash, right next to the skin. These undergarments kept out the cold, but when the sash was worn on top of them, it was easy for it to fall off. When Buddhism had just been transmitted to China, probably those Bhikshus weren't very agile. Being sort of clumsy, they would lose their sash every once in a while. Once they lost it, since they had no money to make a new one, they had to go around soliciting donations, and this frightened the laypeople. After a while, the left-home people held a meeting and decided, “This won't do. Our sashes frequently fall off, and it's hard to get new ones made. The Chinese people live frugally, and it's quite expensive to sew a new sash. If you lose your sash, it becomes a problem.” Then, in their meeting, a rather unintelligent Patriarch thought of a solution. He said, “I have an idea. We can sew a clasp and a ring onto the sash, and hook them together so that the sash won't fall off.” That's how the Chinese-style sash was invented. With the clasp and ring, the sash could now be worn without falling off. From then on, this became the model for the sash of left-home people. The sash originally had no clasp and ring. These were added on in China. You can see that monks from India wear the sash without a clasp and ring, they way they do in the Theravada tradition. From this, we know that when Buddhism is transmitted to a new place, many reforms are made according to the region and the customs of the people.

But in China, after the reforms were made, people regressed and stopped wearing the sash. This was because at that time, most of the left-home people of China farmed to sustain themselves. When they worked, it was rather inconvenient to wear the sash, so they took it off, and only wore the shirt. They set the sash aside when they worked, but after a while, they didn't wear it even when they were not working. Some people still adhered to tradition and put on the sash when they entered the Buddha Hall or took their meal. But in the present-day tradition, people don't even wear the sash to take their meal or enter the Buddha-hall, yet they feel qualified to be left-home people. In fact, nowadays, left-home people in China, Taiwan, Hong Kong, Vietnam and all the areas of Mahayana Buddhism just wear a long robe and consider that to be the uniform and attire of a Buddhist. This is a big mistake! If a left-home person does not wear his sash, it's just as if he's returned to lay-life. He's no different from a layperson. Wearing a robe with an rounded collar doesn't prove that you are a left-home person. And even if you do wear your sash, you still break the precepts everyday, and are always dishonest. How much more so when you don't wear a sash!

So now, there is virtually no Buddhism in China, nor in any of the places to which “Buddhism” spread from China. They have all lost the original appearance of Buddhism. When I contemplated this situation, I wanted to reform the trend in China, but I knew that I was just an insignificant person whose words carried no weight. I didn't have any status, and nobody would listen to what I said. Even if I shouted until my throat was sore, no one would believe me. Therefore, I vowed that I would reconstruct Buddhism in the West, and make it flourish once again, so that people will recognize what Buddhism is all about. So as soon as I came to America, I independently advocated wearing the sash and eating one meal a day. Since Americans constantly crave comfort and convenience, they didn't like it too much when they were told to wear the sash. Nevertheless, in America there were few left-home people who don't wear their sash, so I was able to advocate wearing the sash. I also promoted the practice of eating one meal a day, because even before I left home, I ate one meal a day as a layman. And in all these years since I left home, I've always taken only one meal a day. Since I don't have any other virtue or cultivation, all I can do is teach those who leave the home-life under me to imitate my outward behavior. Those who leave home with me, be they men or women, must all eat one meal a day. I will accept a person only if he or she can eat only one meal a day. This is an iron-cast rule for those who leave home with me. It cannot be altered. No matter when, no matter how much pressure there is in a situation, it must not be changed. This is because I have promoted this style of Buddhism of wearing the sash and eating one meal a day for several decades already. I advocated it when I first came to America, and I'm still advocating it now. It's been several decades, and as people gradually get used to it, I believe they will really come to accept it in their hearts. Everyone will come to understand the way I've been teaching people.

]　　　　　　]　　　　　　]

• Everyone knew about the City of Ten Thousand Buddhas' golden reputation of eating one meal a day. Whether they are walking, standing, sitting, or lying down, the left-home people at the City of Ten Thousand Buddhas always wear their precept sash. They all own the requisites of three sashes, an almsbowl, and a sitting cloth, as prescribed by the precepts of Buddhism. It is indicated clearly in the Vinaya that there are ten kinds of merit and virtue that arise from wearing the precept sash. Even if you are not greedy to get that merit and virtue, you should not be without the appearance of a left-home person . You may say, “I'm not greedy and I don't want that merit and virtue.” You may not want merit, but you still have to have blessings. Blessings are accumulated bit by bit. No matter when it is or where you are, you have to foster blessings and wisdom. You have to nurture your own blessings and wisdom. If you don't cultivate blessings and wisdom, you won't be qualified to receive people's offerings.

Nowadays, people have unconsciously allowed a bad habit to turn into a trend, so that those who don't wear their sash are considered authentic, while those who wear it are considered fake. Those who wear their sash are criticized by others as being strange. The Buddha himself owned three sashes, a bowl, and a sitting cloth, and he always wore his sash. The Buddha's disciples were the same. But when Buddhism spread to China, they all stopped wearing the sash! Then in Buddhism people started saying that wearing the sash was wrong.

There is a story about when the students from mainland China first came to Taiwan. Because they were fleeing for their lives, none of the students, except maybe one or two, remembered to bring their diplomas. When they applied for college in Taiwan, they were at a loss when asked for their diplomas. So they searched everywhere to find a sample diploma. When they found a real one, they forged copies. They submitted the counterfeit diplomas to the Department of Education, and were then allowed to take the entrance exams and enroll in college. However, when someone submitted his authentic diploma to the Department of Education, they thought it was false. They said, "Everyone else's diploma is clean and well-kept. Why is yours all creased and torn up? You must have forged it and made it old and dirty-looking on purpose so that people wouldn't be able to tell." So they refused to accept it. All of you, think about this: the fake ones are considered real, and the real one was thought to be false.

]　　　　　　]　　　　　　]

• If left-home people do not wear the kashaya sash, it is the same as if they are going back to lay-life. Because Buddhism in China has become corrupt, I came overseas to proclaim that left-home people should eat one meal a day and wear the sash in accord with the Buddha's teaching. At the City of Ten Thousand Buddhas, we observed these rules of eating one meal and wearing the sash. "If you recognized the true spirit of the City of Ten Thousand Buddhas, you would rather die than change. You would think, “Do you want me to not wear my sash? Tell me to die, but don't tell me to not wear my sash! Tell me to die, but don't tell me to not eat one meal a day”─with that kind of solid samadhi power, that kind of faith, you are a true member of the City of Ten Thousand Buddhas. Once I recognize my goal, I won't waver from it even if I have to die. Even if by entering the Chan Hall without my sash, I could get enlightened as soon as I sat down, I wouldn't dare do it!

As for wearing the sash, in mainland China not only did they not wear the sash during Chan Sessions, they didn't wear the sash at any time. There wasn't any monastery where people wore the sash. They had already gotten used to it. If people don't wear the sash, then they lose the appearance of a Bhikshu. The long robe and the robe with big sleeves that they wear are the attire of the Tang dynasty. They weren't originally part of Buddhism. What proof is there of this? Take a look! The monks of the Theravada, even today, still wear their sash at all times. Why don't they wear the sash in China? It's very easy to understand. It's because Chinese people are very industrious. They do a lot of physical labor. As soon as they go out to work, the sash becomes an inconvenience. So when people go out to work, they take off their sash and work in the robe that is under the sash. Since the sash was very messy and cumbersome and got in the way in their work, they stopped wearing the sash. After a long time had passed, they got used to it. They started thinking that the inner robe in which they slept was the proper attire for left-home people. Actually, they were just keeping the attire of the Tang dynasty. The clothing of ordinary, worldly people had already changed in style, while the left-home people held onto old ways and didn't alter the Tang dynasty attire. They came to regard it as the special attire of left-home people, but that's a complete mistake. If you don't wear the sash, then you're nothing but a worldly person with a shaved head. You're not a left-home person! Why not? You're too casual. In your every move and gesture, you don't even know that you're a left-home person.

During the Chan Sessions, of course they didn't wear the sash. The precept texts say, “The sash should not leave one's body.” The three sashes, almsbowl, and sitting cloth should be taken wherever one goes. If you don't bring these things, then you're violating the precepts. But if you ask the left-home people of today, which one of them can say that their sash never leaves their body? That is just the external appearance. It's not the case that wearing the sash makes someone a left-home person. If you wear the sash but you don't hold the precepts, then you still can't be considered a left-home person. You're just a Bhikshu who has violated the precepts, and that's even worse than being a layperson. So even when you wear your sash, you often indulge in idle thoughts of lust and wild fantasies. If you didn't wear the sash, well, I don't think any one of you is a Bodhisattva, or a Hearer, or a Condition-Enlightened One.

There's also eating one meal a day. Why do I eat one meal a day? Starting from when I was young, I had this kind of thought: I wanted to stand in for all living beings and take their suffering, while giving all the blessings that I should receive to others. I wanted everyone's sufferings to be given to me to endure. When Japan attacked China, they captured the Chinese and put them in labor camps, where they had to toil and didn't get enough food to eat or enough clothes to wear, and were fed to dogs when they froze or starved to death. Seeing the people of China going through that kind of misery, I realized there were many people in the world who didn't have anything to eat. So I began to eat only one meal a day. When I was eating three meals, I could eat five bowls of rice in one meal. When I later began eating one meal a day, I only ate three bowls of rice, so I saved twelve bowls for people who didn't have any food to eat. In such a cold place as Manchuria, I was willing to wear only three layers of cloth even when it was raining in the winter. That way the cloth and cotton that I saved could be given to people who didn't have any clothes to wear. That's how I came to eat one meal a day. Later I left the home-life, but since it's not that cold here in America, I haven't set any limitations on clothing. As for food, the people who leave the home-life with me, be they male or female, all have to eat only one meal a day and help me save some food for those who don't have any food to eat.

In China there wasn't any place where they ate one meal a day. When they held a Chan Session in China, it could have been called an Eating Session. They had three tea breaks and four meals, with a snack of dumplings on top of that. They even ate dumplings at night. If you claim you can still work diligently like this, I don't believe it. I already feel it's a lot of trouble to eat just one meal a day. Yet you eat four meals, plus dumplings in the evening! In China's Buddhism, they call the evening meal “taking medicine.” That is called “plugging up your ears and stealing a bell.” That is cheating yourself and deceiving others. They want to eat at night, so they call it “taking medicine.” That's Buddhism in China─a Buddhism which cheats people. I had no way to reform it. In America, I've established an overseas tradition that's totally different from the Buddhism in Asia. In America, the people enjoy too much luxury. Because their lives are so comfortable, even if the left-home people have steamed dumplings and buns to eat, no matter how good their food is, it still won't be as good as the food enjoyed by laypeople. Oh! The laypeople can feast to their heart's delight on seafood and fancy meat dishes. Therefore, I have promoted the practice of eating one meal a day to counteract this kind of luxury. Americans all like to enjoy luxury.

▲Top