QUOTATIONS OF THE
VENERABLE MASTER HUA

◎Lectures by the Venerable Master Hua

• We should all make this vow: “We don’t want the Dharma to come to an end. Wherever we go, we want the Proper Dharma to exist there.”

• We should be very scrupulous in translating the Sutras, and we should not casually delete passages.

• Listening to the Dharma is an especially good way to increase our good roots and open our wisdom. An opportunity to listen to the Dharma is worth more than any amount of money you could earn. You all shouldn’t think it is a simple matter to be able to come and listen to the Sutras and study the Dharma. You are able to do so only because you have amassed a lot of good roots and virtuous conduct.

• A Bodhisattva is simply someone who advances with great vigor. That’s all there is to it. There’s no other secret.

• The ancient sages always blamed themselves. Modern people, however, look for faults in others instead of acknowledging their own faults.

• Depressed and melancholy, you roam through the hells.
  Happy and smiling, you enjoy eternal youth.
  Weeping and woe make a small dark room in the hells.

• Patience means: “If people scold me, I can bear it. If they hit me, I can take it. No matter how badly they treat me, I can endure it.”

• Money is the filthiest thing around. If you stay around it very long, you’ll be defiled.

• If you wish others to know about your good deeds, they are not truly good deeds. If you fear others will find out about your bad deeds, those are truly bad deeds.

• Through cultivating the Way, you can increase your wisdom, your resolve for Bodhi, the power of your vows, and everything else.

• All Good and Wise Advisors, we should not be unfilial disciples of Shakyamuni Buddha. We fellow Buddhists should not stir up trouble among ourselves and try to hurt each other. This is my hope for modern Buddhism.

• At all times we should vigorously and courageously advance. We must never retreat or become lazy.

• There aren’t any problems that can’t be solved in Buddhism.

• There are no doors to the hells; you yourself make the doors.

• Be gentle and agreeable. Avoid a hot temper. Don’t be frightened under any circumstances.

• Be someone who abides by the rules. If you don’t follow the rules, you will have to under go the retribution of being abnormal in the future.

• If you have not reached the state of being able to accord with conditions without changing, you must be very careful not to indulge in idle thoughts at any time.

• No matter what circumstances or demonic obstacles we encounter, we are determined not to waver in our resolve to study the Buddhadharma. This is the kind of resoluteness and sincerity we must have in studying Buddhism.

• Parents are living Buddhas right in your own home, so don’t neglect what is near to seek afar.

• With this body of yours, you ought to do some work and make a contribution to the world.

• Practice of the Way requires perseverance, sincerity, and determination.

• The purpose of studying Buddhadharma is to put an end to birth and death.

• If we want to make daily progress, we must become more strict with ourselves each day. We must become more collected and focused by not indulging in discursive thoughts.

• When the Buddha spoke Dharma and taught people according to their needs, he was like a physician dispensing the right medicine to each patient. Therefore, one cannot say of any part of his teachings that they are right or wrong per se.

• If you avoid praising, criticizing, and bearing grudges against others, your mind will be peaceful and free from greed, anger, and delusion.

• If you have no obstacles in your own mind, then outer obstacles will not hinder you or cause you worry.

• One may not carelessly scold those who study and practice the Buddha’s teachings.

• Don’t joke about the Dharma, and don’t talk about it frivolously.

• You should always maintain an attitude of deep respect and make obeisance to the great Bodhisattvas of the ten directions. For every bit of respect you have, you will gain a bit of response. If you are one hundred percent respectful, you will gain the benefit of a response of one hundred percent.

• All the various kinds of precepts are aimed at helping people follow the rules. People who follow the rules can help maintain order in society and resolve the problems faced by humankind. Thus, the moral precepts are the basis for world peace.

• Students of the Buddhadharma should become more energetic, more earnest, more disciplined, and more intelligent each day.

• To obtain genuine wisdom, we must work hard in our practice and be in accord with the rules.

• In the future, I hope all of you will look after yourselves and supervise yourselves. With such self-supervision, you will certainly succeed one day.

• The Buddha’s wisdom and radiance are like the sun, because they shine upon the entire earth, lighting up even the remotest corners of darkness.

• Merit is created through deeds that benefit society, such as building temples and repairing bridges and roads. Virtue means having a good conscience and not being ashamed before Heaven or people because one has neither deceived others nor cheated oneself.

• What I stress is genuine merit and real practice, not false publicity.

• Always be honest and open in your speech and actions. Don’t be sneaky or evasive with anyone. A straight mind is the Bodhimanda.

• Studying Buddhism is worth more than any amount of money you save up in the bank! In terms of your Dharma body and wisdom life, the Dharma is far more important than money. Don’t take worldly wealth so seriously.

• When you study the Dharma, you amass a wealth of Dharma and meritorous virtue. So, don’t look lightly upon this and act in a careless manner.

• The Dharma is spoken; the Way has to be practiced. In order to derive benefit, you have to actually practice according to the Dharma.

• No matter how flourishing the world becomes, when it reaches the height of its glory, it will become dark again. All things in the world, great and small, are pretty much the same; they all go through cycles.

• How were we born? We were born from ignorance; we came into the world in a muddled fashion.

• Ignorance is the root of afflictions, the root of birth and death, and the root of all troubles and problems.

• Because of desires for illusory fame and profit, our minds are constantly being traumatized and afflicted. This is where we differ from the Buddhas.

• The reason we haven’t obtained a response in our practice of Buddhism is that we have too many doubts.

• The only way we can influence people is to set a good example for them and win their respect for our integrity and values.

• “The spirits and immortals of old had no special tricks; they were simply happy as could be, and they never worried.” This should be the motto of all cultivators.

• We should know that nothing in the world comes easily; how can we expect a reward when we haven’t put in the work?

• In listening to Sutra lectures and reciting Sutras, we must be patient and not grow weary.

• If we did not fight, were not greedy, did not seek anything, were not selfish, and did not want to benefit ourselves, we would have no anger.

• The proper dharmas are: not fighting, not being greedy, not seeking, not being selfish, not wanting personal advantages, and not telling lies. These are known as the Six Great Guidelines. No matter what dharma it is, you may use the Six Guidelines as a yardstick to measure, judge, and contemplate it. If it accords with the six rules, it can be called a proper dharma. If it goes against them, it is a deviant dharma.

• People have sharp eyes and will see your good points. You don’t need to praise yourself.

• As human beings, we are close to the demons and far from the Buddhas. We can become a demon king any time we want. If we wish to become a Buddha, however, we must cut through dense thickets of evil views. We have to cast out deviant views and constantly cultivate proper views before we can escape the demons’ nets.

• In studying the Dharma, we should investigate the principles until we are completely convinced of them, without the slightest doubt in our minds.

• If you really have no deluded thoughts, then you have already been born in the Land of Ultimate Bliss. If you are truly free of desire, then you have already taught and transformed living beings.

• We must be clear about cause and effect and not make mistakes in cause and effect. When we come to the temple to bow to the Buddhas, we should not try to gain something for ourselves. We should not be afraid to take a loss. People who come to the temple to steal food, money, or other things will certainly fall into the three evil paths.

• We should not say things that cause people to entertain thoughts of lust. We should not tell improper jokes or engage in frivolous or idle chatter. In general, we should not say the things we are not supposed to say.

• Students of Buddhist should treat the study of the Dharma as more important than anything－more important than their studies at school, more important than their business and livelihood.

• Buddhism has just come to the West, and we must staunchly support and propagate the Proper Dharma; we must take the Proper Dharma as our standard in all we do; the Proper Dharma is our goal and purpose. We should all make a great Bodhi resolve and protect the Treasury of the Proper Dharma Eye.

• All afflictions are based on selfishness. That’s why we have so much anger and so many afflictions.

• If you are truly sincere, the Bodhisattvas will protect you even if you don’t offer incense.

• Clean out the garbage and defiled thoughts in your own mind.

• Jealousy is an evil mental state which is hidden in one’s thoughts.

• If you don’t develop Dharma-selecting vision－the genuine wisdom to distinguish between the Dharma and what is not the Dharma－you will have studied the Dharma in vain.

• The more you study Buddhism, the more you should understand. You shouldn’t become more confused. Recognize the truth and open up your “mine of wisdom.”

• What ordinary people are most attached to is the love between men and women. They hope their loved ones will live and their enemies will die.

• When you are cultivating the Way and a demonic state appears, if you are the slightest bit not in accord with proper knowledge and views, you will be caught up in deviant views.

• What are your treasures? They are your very own Treasury of the Tathagata. If you want to regain your Treasury of the Tathagata, you first have to protect your essence, energy, and spirit.

• In studying Buddhism, we should “turn it around” and benefit others. Only then do we deserve to be called Buddhists.

• In cultivation, even if you do not become possessed by a demon, you must still have genuine wisdom and Dharma-selecting vision.

• If you want to determine whether a person is genuine or phony, whether he is a Bodhisattva or a demon, you can look for the following things: First, see whether he has any desire for sex; and second, see whether he is greedy for money.

• Let’s use what we have learned and what we understand to universally save living beings in the world.

• You should all remember: After you take the precepts, never be deceived by such states of confused belief. Even if a Dharma-speaker displays mighty spiritual powers, you should look him over carefully and see if he is greedy. If he is out for money or if he has lust, then he’s not genuine. He’s a phony.

• If you can regard the Sutra lectures as being especially important, then you have pretty much fulfilled your duties as a Buddhist.

• If you can return to the origin, then you will be free of ignorance, lust, greed, stupidity and false thinking－you will have none of them. It is an absolute and total purity.

• Why do you undergo births and deaths? Simply because you have too many false thoughts. When one thought ceases, the next one arises. When that thought cease, another one arises. Like waves on water, thoughts arise in endless succession.

• We are all included in the definition of living beings. You cannot exclude yourself even yourself even if you want to.

• In clutivation, people should not be greedy. Don’t be greedy for good things, and don’t be greedy for bad things. The ordinary mind is the Way. Just act ordinary, and don’t be greedy. No matter what you may be greedy for, it’s not right.

• The philosophical doctrines discussed in the Shurangama Sutra are ultimate. That is the summit of philosophy, the ultimate truth.

• It is essential that we nurture our energy; we should not lose our temper. You should cultivate your energy, as in the saying, “Foster the ground of your mind, and nurture the sky of your nature.” If you want to nurture your energy, then don’t talk so much.

• You have to be able to recognize a demonic state when it appears before you, and be able to tell whether it is a demon or a Buddha. Some states come from demons external to you and some come from your own mind. The external demons are easy to subdue. The internal demons of the mind are very difficult to subdue.

• Don’t break the rules. You should accord with propriety and be open and upright in your conduct; only then will you attain samadhi.

• In clutivation, even if you do not become possessed by a demon, you must still have genuine wisdom and Dharma-selecting vision.

• If you are without greed, anger, and stupidity, then you will subdue these skandha-demons. If you do not have the faults of being selfish, wanting personal profit, seeking, being greedy, or contending, then no demon will be able to do anything to you.

• The demons that you encounter in cultivation are illusory transformations produced from the yin thoughts and yin energy in your own nature. If you can remain unmoved by these illusory transformations, then there’s no problem.

• No matter what level you reach in your cultivation, do not become happy or afraid. This is a most essential and basic way for cultivators to resolve demonic obstacles.

• You need not fear demons; they are just testing you, trying out your skill in cultivation. If you’re afraid, then they will come even if you don’t want them to. If you are not afraid, then they will not be able to come.

• Demons fear those who are proper, great, and bight. If you can be that way, then the demons will behave themselves and will even bow to you.

• Cultivators don’t need to recite any particular mantra or practice any particulardharma. Just be honest and ture; don’t contend, don’t be greedy, don’t be seek, don’t be selfish, and don’t pursue personal gain. If you put your shoulder to the grindstone and cultivate diligently, no demon can bother you.

• If we had no greed or desire, then we should have no trouble. If you have greed and desire, then all sorts of things will happen.

• The most important thing is lust: If someone has lust and indulges in impure conduct all the time, then he’s demon. If he is not greedy for money and he is free of lust, then he is genuine.

• These are the precepts of not killing, not stealing, not engaging in sexual misconduct, not lying, and not talking intoxicants. Buddhists should pay close attention to these five precepts and avoid committing the slightest transgression; only then are they qualified to be called Buddhist.

• We cannot rely on external conditions. We have to renew ourselves continuously without rest. We must use our will power to overcome unfavorable circumstances.

• If we can reflect upon ourselves and overcome our greed, the world will become a better place and wars will naturally cease.

• People who hold to wrong knowledge and views undergo the retribution of having no eyes, because they have blinds others and led others astray. Pay close attention to this.

• The law of cause and effect is very serious; it is not off by a bit. From my experience, I know that we cannot do even the slightest wrong deed, for if we do, we will soon have to undergo the retribution.

• Think of neither good nor bad. Don’t crave good states, and don’t be afraid of bad states. When you encounter a state, just act as if it didn’t exist. Don’t get attached to it.

• All living beings are my family; the universe is my body; all of space is my university; my name is “Empty and Formless”; kindness, compassion, joy,
  and giving are my functions.

• We who practice the Way must stand on our own and not rely on other people, matters, or things. We must be extremely strong in caliber, with an iron will.

• Moral virtue is our basis as human beings. Only with virtue will we be able to establish ourselves.

• The Way must be walked; if it is not walked, of what use is the Way? Virtue must be cultivated; if we don’t cultivate, where does virtue come from?

• We should honestly practice with the words “birth and death” constantly before our eyes and the words “Way and virtue” beneath our feet.

• Only with virtue can we establish ourselves. If we have no basis upon which to stand, then we cannot accomplish anything.

• False thoughts are the stumbling block to cultivation of the Way.

• An instant of time, in the eyes of cultivators, is an instant of life. With each passing moment, our life is that much shorter.

• No matter whom we repent in front of, we should confess our wrongs clearly and not be ambivalent. We should repent with utmost sincerity before the Buddhas.

• We cannot be the least bit careless with regard to the Buddhadharma.

• If we are truly repentant, there is nothing that cannot be pardoned.

• If we do not repent sincerely, we will sink deeper and deeper in the quicksand, dragged down by ever heavier offense until we can no longer breathe or pull ourselves out.

• As long as we can be sincere in our resolve and advance step by step with brave vigor, we will surely succeed. Work hard!

• If we wish to succeed, we will naturally rise early and retire late. We are busy not for the sake of fame or profit, but for the sake of Dharma.

• In studying Buddhism, we must be sincere in everything we do. Otherwise, we will be phony, like sterile flowers that do not bear fruit. Buddhists should never, ever cheat themselves.

• If you don’t make the call, then no one will receive your call. The same principle applies to recitation of the Buddha’s name.

• In cultivation we must rely on our own strengh, strike up our spirits, and bring forth a vigorous and courageous spirit.

• Who told you to behave so recklessly and fail to cherish yourself when you were still healthy？

• If you don’t engage in self-reflction on a regular basis, you won’t realize how crooked all your intentions were until you meet King Yama [the Lord of Death].

• Cultivation requires bitter effort.

• The secret to cultivation is to constantly listen to the instructions of a wise teacher.

• Those who have never undergone the suffering of sickness will not wish to cultivate the Way.

• The day we took refuge can be considered our birthday, the day when we began to cultivate.

• Living beings’ minds and natures are originally pure and bright; it is just that they have been obscured by numberless offenses and discursive thoughts.

• There are plenty of temptations to commit offenses in the world. If we are not careful, we will fall into the abyss of evil. Once we lose our human body, we may not regain it for tens of thousands of eons. How endless our regret will be then!

• When we lack samadhi and our resolve is weak, it is easy for us to be influenced by external circumstances and end up falling.

• If our scattered thoughts arise in profusion and we are always busy running around, how can we make clear judgments and understand the truth?

• The secret to cultivation is samadhi power. With the power of samadhi, one can develop wisdom and then enlighten to the Way and become a Buddha.

• I exhort all of you to always caution yourselves with the motto of “precepts, samadhi, and wisdom.”

• During the rest periods, one is not allowed to chatter, to indulge in idle thoughts, or to be lazy. Every second and every minute should be cherished.

• We should study Buddhism with a true heart. In everything we do and everything we say, we should try to be true.

• Why haven’t we had any response after studying Buddhism for so long? It’s because we cover up our mistakes and aren’t sincere in our cultivation.

• We should be frugal with all the material things in the temple, If we are careless and don’t know to cherish our blessings, then all our merit and virtue will be lost. Our cultivation will not measure up to our offenses, and what we gain will not be able to make up for what we throw away.

• In every word and every move, we should take care not to hurt others. We must see emotional love as empty. Then we will be able to fulfill our wishes and accomplish the fruit of Bodhi.

• We must see emotional love as empty. Then we will be able to fulfill our wishes and accomplish the fruit of Budhi.

• You have to do things without being attached to the merit created.

• We should spread the flames of the torch of wisdom to every corner of the world.

• Proverty and sickness are both factors that aid us in cultivation the Way.

• Having thoughts of desire is like allowing thieves to plunder your treasures. The treasure sought by cultivatiors is freedom from outflows.

• Some people can only survive if they gossip and indulge in idle thinking from morning to night. Strange, isn’t it? I don’t understand them.

• There are people who don’t cultivate, but wear the disguise of cultivators. With no conscience and no shame, they sneak around doing things that break the rules, but refuse to acknowledge their deeds when questioned.

• We should realize that all the sounds in the world are speaking the Dharma. Good people speak wholesome Dharma for you, while evil people speak evil dharmas.

• We should do things in an upright, open, public-spirited and unselfish manner. We shouldn’t be constantly hunting for bargains and unwilling to take losses.

• As long as we have a breath left, we should be good to others, but without having thoughts of emotional love.

• Buddhism teaches people to become good, to understand the law of cause and effect, and to create wholesome merit. In other words, it teaches: no fighting, no greed, no seeking, no selfishness, no pursuit of personal gain, and no lying.

• To create a better world and transform war into peace, we must begin by changing our minds.

• How can we make the world peaceful? There’s only one way: Come to a Way-place of the Proper Dharma to study Buddhism, repent of your mistakes, and begin anew. If everyone can change their evil and go towards the good, the three disasters and eight difficulties will disappear. Then people will dwell in harmony without fighting or coveting other’s possessions, and place and justice will prevail in world.

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