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REPORTED BY VBS STAFF
On June 20, 1982, at the City of 10,000 Buddhas, about sixty members of the fourfold assembly were holding evening recitation ceremonies as they circumambulated the Hall of Ten Thousand Buddhas while chanting, “Namo Amita Buddha.” As the assembly filed back suddenly, to their surprise, they found a snake lying stretched out straight across the threshold of the front door. The snake was about four feet long, thin, and had the markings of a rattler. Some people were so frightened, they froze on the spot.
The Patrolling Officer suggested that the snake be taken
away. At that time the Venerable Abbot
entered the hall and said with a smile,
“No need! All living beings have
the Buddhanature. This snake has come to draw near to the Triple Jewel and to
listen to the Dharma. We should not
drive it away.”
The snake didn’t act like an ordinary snake. It laid itself out flat by the doorway, and
although people passed by it as they walked to and fro, it showed no signs of
being intimidated and did not threaten or strike out in fear. It was extremely tame and compliant. After the Abbot ascended the Dharma Seat, he
said, “Tell the snake that he can enter the hall to listen to the Dharma.” Thereupon the snake “heard” and slowly crept
in. Without disturbing anyone, it
crawled around the Buddha hall a full circle, as if paying homage by its
circumambulation, and then quietly settled into a back corner of the hall for the
entirety of the Dharma lecture.
The Venerable Abbot spoke as follows:
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The Buddha himself said, “All living beings have the Buddhanature and all of them can become Budhas. It is only because of living beings’ false thinking and attachments that they have not been able to certify to the virtuous characteristics of the Thus Come One’s wisdom.”
When we understand that all living beings have the
Buddhanature, that all are capable of becoming Buddhas – if we really
understand the meaning of the Buddha’s words – then we will not want to
kill, or steal, or engage in sexual misconduct, or take intoxicants. Why not?
Because if we kill, it is just as if we were killing the Buddhas of the
ten directions and the three periods of time.
All living beings are manifestations of the Buddhas. But because of a single unenlightened
thought, living beings give rise to the three subtle marks: the mark of karma, the mark of
manifestation, and the mark of turning.
Because of this, they run farther and farther away, and they sink in the
bitter sea and forever lose the True Way.
This is a very simple principle; it’s a shame that all of us have
neglected it. We cultivators of the Way
should further make the following contemplation: “All living beings were parents of mine in past lives and all are
Buddhas of the future.” Since they are
parents of ours from past lives, we should think of ways to be filial to them;
to cross them over so that they can leave suffering and attain bliss, get rid of
birth and death, and no longer turn in the revolving wheel. Since they are also the Buddhas of the
future, we should respect them.
Although they are not yet Buddhas, in the future they will certainly
become Buddhas and since they will accomplish Buddhahood, even while they have
not yet become Buddhas, we should still respect them. We should regard all living beings as if they were the Buddhas of
the ten directions and three periods of time.
If we think in that way, we won’t be impolite or irreverent toward any
living being, nor will we want to bother or harm them in any way. We should be devoid of such wrong attitudes.
As for living beings, they include not only those that can
be seen with the physical eyes, but also those living beings that can’t be
seen, such as ghosts, spirits, immortals, demons – they are all living
beings. And since they are all living
beings, we should be impartially reverent toward them all. We shouldn’t look down on any one of them.
This evening we found a snake lying by the front door. The snake is a living being. But because he manifests a snake body, many
people are afraid of him. When you look
at him he appears to be a snake, but actually he’s capable of thousands of
transformations. He looks like he’s
right there, but actually he is capable of disappearing. He appears to be quite small, but actually
he’s very big. He also knows how to
mount the clouds and ride the fog – he can roam freely in empty space. Most of us can only see this snake’s body
but can’t recognize his actual powers.
Since he has come to draw near the Triple Jewel, you shouldn’t harm
him. In the future, when he
accomplishes his cultivation, he will be crossed over. He belongs to the category of Mahoragas of
the eight-fold division of gods and dragons.
When you see one of those of the eight-fold division like him, you
shouldn’t drive him away.
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As for this snake’s origin: Way back in the Chou Dynasty some four thousand years ago, this
snake was a minister in one of the minor countries of Chung Kuo (China). Once, he spawned the wicked intention to
usurp the throne. Thereupon he dipped a
short dagger into a wine decocted from the poisonous chen bird, and hid
the dagger in his sleeves. Drawing near
to the emperor when no one else was watching, he stabbed him in the back,
killing him instantly with the lethal poison on the knife. Of the Son of Heaven, not only
did this minister not manage to rise to the throne, but his rebellious
act startled the people and angered heaven.
At the moment of his death he brought froth a thought of intense
resentment and hatred, and immediately was reborn as a poisonous snake.
In this world there can be said to be two kinds of
forces: the force of good and the force
of evil. Diametrically opposed to each
other, they are the proper against the deviant, yang as opposed to yin,
pristine whiteness as opposed to darkness.
Those who pursue good exhaust their efforts to cultivate blessings and
wisdom, and from the momentum of this force of good, they can become immortals,
sages, Bodhisattvas, and ultimately Buddhas.
On the other hand, the power of evil is equally strong. Those who pursue evil exclusively deal in
affairs that cannot face the light.
With ghostly thoughts in their minds, they foster an energy of wrath and
evil that grows stronger every day. At
present the earth is populated with poisonous snakes and dragons of all
kinds. These wild beasts are not
visible to the ordinary flesh eye, yet in reality they permeate all lands. Ultimately, what are these poisonous
creatures? They are just the greed,
anger, and stupidity in people’s minds which have materialized to assume
snake-like appearances. The many nature
and man-made disasters, as well as “flying corpse” spirits, goblins, weird
essences, nightmare ghosts, plagues, epidemics and so forth are all by-products
of these ominous snakes roaming at large.
They specialize in robbing people of their wholesome energies and
life-force, spreading doubt and dissention everywhere, fanning the fires of war
and strife, causing insanity and the myriad forms of psychological illness.
To return to the story of this particular snake: After it fell to a snake body, it
concentrated on deviant practices and eventually became and eventually became a
snake spirit. Its powers were
considerable, such as being able to fly up into the heavens and bore into the
earth. And it delighted in terrorizing
people. Its behavior was no different
from that of some “quack” Buddhists nowadays whose sole aim is to wreak havoc
within the Buddhadharma and bring about its destruction.
The snake’s antics were unchecked all the way up to the
Sung Dynasty. By that time it had
turned into a colossal sea serpent, inhabiting the rivers and streams, it
brewed horrendous tornados and storms.
A single playful sweep of its tail would overturn boats and drown
hundreds of unwary travelers and merchants.
For years the area around where it lived came under a shroud of dread
and misery.
Then help came. An
eminent Sanghan possessing lofty Way Virtue and spiritual powers appeared on
the shore of the River and remonstrated with the snake. When the serpent heard the rebuke, it flew
into a rage and appeared in a gigantic form in an attempt to scare the Dharma
Master. Its python body stretched out
several thousands of feet, spanning the entire river from one side to the
other. But the Dharma Master remained
unmoved in the face of that ghastly sight.
With his Dharmas of summoning, hooking, and subduing, he waged battle
with the snake. The two remained locked
in combat for three days and nights, neither side taking a break for food or
sleep. Finally, the snake was defeated.
Once bereft of its spiritual powers, the snake could only
surrender. The Dharma Master then spoke
Dharma for it, explaining to it how all things are suffering, empty, without a
self, and impermanent, and that only one’s karma follows one incessantly. The snake was exhorted to give up its
thoughts of harming, to bring forth thoughts of kindness and compassion, to
mend its evil ways, and thenceforth, to do only things that were beneficial to
other beings. After listening to the
wonderful Dharma, the snake obtained the purity of the Dharma eye. It received the three refuges and five
precepts. Thereafter the Dharma master
ordered it to retreat to a certain magical cave to cultivate, and to no longer
disturb the populace.
Several hundred years have passed since the Sung
Dynasty. The snake, meanwhile, having
pursued good Dharmas, has by now become a member of the eight-fold division of
Dharma protecting spirits. Its python
body is now replete with wondrous changes and functioning. Its only purpose in coming to the City of
10,000 Buddhas is to hear the Dharma.
At this point one of the women spoke up. “A few weeks ago we saw the snake at the door
of the Buddhahall at Joyous Giving House (women’s quarters). Someone was
concerned that it might be a rattler, so she put a cardboard box over it,
placed heavy board on top of the box and then slid a flat board under the box,
thereby trapping the snake inside. Then
she placed the entire box in a large gunnysack, secured the top of the sack and
took the snake off the grounds of the City.
When she opened the sack to release the snake, there was nothing
inside. No wonder. It has spiritual powers!”
The Abbot smiled and agreed, “ I recognize this snake too.
Way back when I was in Hong Kong over twenty years ago, this snake used
to frequent Tze Hsing (Celebration of Kindness) Monastery on Lantau
Island. (This is one of the Bodhimandas
that the Venerable Abbot established during his sojourn in Hong Kong). It came
to listen to the Dharma. Some of the
lay devotees, unable to bear its snake-like appearance, captured it in a tin
can and walked to release it there. But
when they opened the tin can, the snake was nowhere to be found. And now that the City of 10,000 Buddhas has
been established in America, it has taken it upon itself to fly across the
ocean to come and protect and support this Way Place.
Thereupon the Abbot concluded with these words:
Living beings who study the Buddhadharma must deeply believe in cause and effect. If you don’t plant an evil cause, then naturally you will not reap an evil fruit. If you plant a good cause, then in the future you will certainly reap a good result. Cause and effect are not off by a hair. So it’s said:
If
you kill someone’s father,
Someone
will kill yours.
If you
kill someone’s brother,
Someone
will kill yours.
You should not feel that harming other people is a good deal, because harming people incurs the worst type of loss. Why is this? It’s because, as it’s said:
Heaven’s
virtue is to cherish all that lives.
Heaven doesn’t like any living being to harm any other living being. When we understand this virtue of cherishing life that is shared by heaven and earth, then we shouldn’t err in cause and effect. So it’s said:
Bodhisattvas
are fearful of causes,
But they
are not afraid of results.
The Bodhisattva is very careful to plant good causes on the
casual ground. But if he were to make a
mistake in the process, he would admit to it, took it squarely in the face, and
accept the retribution. He would never
gripe to heaven or blame other people.
And you say, “Why does this have to happen to me? Why must I take this suffering?”
You probably haven’t figured out yet that if you hadn’t
created the causes in the past, you wouldn’t be undergoing the results now.
Today we have discovered this member of the eight-fold
division who has come to listen to the Dharma and so we have discussed its
causes and conditions. As it’s said:
It’’s
only because of a single mistake
That it
becomes impossible to turn back the tide.
I know that there are those among you who find this story incredible. If you don’t believe in it, you can go ahead and try things out for yourselves. But if you have genuine faith, then you shouldn’t harbor any doubts about cause and effect!”
BODHI MIRROR presents --
As one
thirsty thinks of icy water,
As one
hungry dreams about good food,
As one
sick reflects on wholesome medicine,
So, too,
do we in just that way
Wish to
hear these Dharmas of sweet dew.
First
Ground of Happiness,
“Ten
Grounds Chapter”
AVATAMSAKA
SUTRA
“Having been born and raised in
Asia, having left the home-life and been trained in the traditional environs,
imagine how surprised and happy I was when I heard the sounds of the Orthodox
Dharma ring out—young, vibrant, dedicated, and strong!”
Those sounds Dharma Master Wei
Hsin did hear, he, together with thousands upon thousands of faithful men and
women, as delegations from the Sino-American Buddhist Association and Dharma
Realm Buddhist University, toured South East Asia in the years 1978 and 1981.
“Buddhism has really degenerated
to external protocol and a play of ceremonies—the juice and spark are not there
anymore. You can see why it is so hard
for young people to bring forth the Bodhi resolve, to renounce the temptations
of worldly comfort, and to cultivate an ascetic lifestyle of self-renunciation
and purity.
“But when we saw the Venerable
Abbot Hua and his entourage of left-home and lay disciples, all young and
bubbling with such good will and health, were we inspired and moved! We’ve always thought that young people of
the West were really sensualists, but here were well-educated people who had
willingly given up promises of the good life and material comforts and offered
themselves completely to the propagation of the Buddhadharma. The pulse of the City of Ten Thousand
Buddhas courses so strong that all those who attended those Dharma lectures
could not fail but be transformed.”
Dharma Master Wei Hsin followed
the delegation as it wended its way through al the provinces of Malaysia for 42
days, and then went to Singapore, his hometown. Everywhere he saw the tremendous reception, as the delegation
spoke before audiences often several thousand strong, painting a true, honest,
brave picture of what it means to be a Sanghan and a Buddhist disciple and
putting that vision into actual practice.
In May, 1981, as a group of
devotees from Malaysia came over to California to pay their respects to the
sagely City of Ten Thousand Buddhas, Dharma Master Wei Hsin came along and
joyously took part in the Dharma celebrations.
Upasika Kuo Ting
Within your own self-nature;
You are
then the same in kind
And
lineage as all Buddhas.
-
Six Patriarch’s Sutra
“I took refuge at the first Gold Wheel Bodhimanda in Los Angeles several years ago. At the time, I really didn’t know much about Buddhism, but responded strongly to the Venerable Abbot’s virtue and compassion. It’s taken me a while to even begin to appreciate how expansive the scope of Buddhism is and that in the end it comes down to doing what has to be done yourself. Each person must make the effort. Fostering blessings, eradicating offenses, and opening enlightenment are not just gifts a good teacher can bestow upon you. First of all you must have faith, and second you must be willing to change bad habits and cultivate wholesome dharmas. Then, slowly or quickly, depending on your vigor and determination, you can truly become a worthy disciple of t he Buddha.”
In the future
if you wish
To find the Dharma body,
Detach yourself
from Dharma marks
And inwardly wash the mind.
Strive to see
it for yourself
And do not waste your time,
For when the
final thought has stopped
Your life comes to an end.
Enlightened to
the Great Vehicle
You can see your nature;
So reverently
join your palms
And seek it with all your heart.
- Six Patriarch’s Sutra
“I know that anyone who is fortunate enough to hear about
or briefly encounter the Venerable Abbot has certainly planted good roots for a
long time in the Buddhadharma, how much more those of us who have the chance to
draw near, take refuge with, and serve and protect such a Bright-Eyed Good and
Wise Advisor! How can we not urge
ourselves on!”
Therefore, Kuo Ting makes more and more time available to
follow the Association’s activities and Dharma assemblies as they occur up and
down the west coast. Traveling from San
Francisco where she protects Gold Mountain Monastery, to Los Angeles’ new Gold Wheel
Bodhimanda and then up to the City of 10,000 Buddhas at Ukiah, Kuo Ting assists
however she can in helping carry out the Buddha’s work.
Last year when the Second Delegation went to South East
Asia on behalf of the Sino-American Buddhist Association and Dharma Realm
Buddhist University, Kuo Ting, as a member of the delegation, offered her
services and joined in the tasks required to make such a journey a
success. Witnessing the compassionate
healings, the efficacious responses, and the deep sincerity and faith of those
who came to seek the teachings, Kuo Ting’s own faith grew and she has been
further inspired to seek the Dharma with all her heart.
The Dharma Wheel at gold Wheel Temple Continuously Turns
During the last week of July Gold
Wheel Temple sponsored its first Kuan Yin Recitation Session. Members of the Sangha from the City of Ten
Thousand Buddhas joined by devoted lay people traveled to Gold Wheel Temple to
conduct the week-long intensive session.
Gold Wheel devotees energetically participated and showed the utmost
reverence for the Dharma and regard for the Sangha. During the entire session
the Avatamsaka Dharma Wheel continued to turn as Dharma Masters Heng Sure and
Heng Ch’au brought the timeless principles to life and applied them to our
modern concerns and hopes. This
bilingual lecture series continues nightly in Gold Wheel’s adorned
Buddhahall. What follows is an excerpt
from one of Dharma Master Heng Sure’s lectures.
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By Bhikshu Heng Sure
When we hold precepts, cultivator samadhi, and open wisdom, then we can have spiritual penetrations. If we hold the precepts very clearly, we are able to obtain proper concentration and proper reception. Form the power of that samadhi, our inherent wisdom can come forth. And when the wisdom is perfected, we have entered the state of spiritual penetrations – the sate of Buddhas and Bodhisattvas. Further, spiritual penetrations are based in great vows and in the heart of great kindness and compassion. So another function of holding the precepts is to become replete with great compassion.
Holding precepts includes not taking life, and not taking life includes not eating meat. Why? Because eating meat causes one to lose the seeds of great kindness and great compassion. Fundamentally our self nature is replete with the seeds of great kindness and great compassion. But if we eat the flesh of other living beings – consume their bodies – then we destroy these seeds of compassion. How are we to know if the living beings we are eating are in fact our parents from a former life? Or our ancestors from previous time? It’s not for certain that they’re not. We don’t know. That’s the reason why we who cultivate the Bodhisattva path – any Buddhist disciples – should not eat meat.
What we eat determines what we will become. We become part of what we eat, and it
becomes part of us so that we form a company as it were. That means that we take on the odor and the
mannerisms of the kind of beings whose flesh we eat. Those who eat beef will take on the attitudes of cows and will
smell like cows. Those who eat a lot of
seafood will begin to look like fish with big bugged-out eyes and will have a
fishy smell about them. It’s that way
with eating meat and also with eating onions, garlic, chives, scallions, and
leeks. One will smell like what one
eats. This is an obvious principle and
I’m sure you’re all clear about it. But
someone may try to extend this and say,
“Then if we eat vegetables do we become like them? Does our skin turn green? That’s begging the question a bit.
Vegetables don’t have breath and blood or any conscious awareness to speak of. We know that they do have awareness but it
is minimal. So people who want to
develop their seeds of great compassion would do best to eat less meat.
If you take a look at animals, the gentlest ones, such as
deer, sheep, and elephants, are all vegetarian. They are not carnivores.
The are also to each and very compliant. On the other hand look at tigers, foxes, coyotes, wild cats, and
hawks. These animals are violent, cruel
and terribly savage. What do they
eat? Other living creatures. If you have to be around these kinds of
carnivores, you naturally are on guard and sense danger just because of the
kind of energy they send out. If such
animals were kept in zoos they must be caged, otherwise they would roam about
killing people. That kind of violent
nature comes from eating meat. So it is
best if Buddhist disciples eat less meat.
The reason people commit crimes and wage wars are just
because they have lost the seeds of compassionate nature. That’s where it all begins. If people could only be satisfied and not be
greedy for flavorful tastes, then they would be replete with the seeds of great
kindness and great compassion and would not lose them. Bodhisattvas obtain spiritual penetrations
because they start with a solid foundation of practice based in the precepts.
All Buddhas
compassionately provide medicines to cure all living beings’ myriad
illnesses. One of the major maladies
that plagues humankind is greed for find flavors which leads them to eat meat. The killing karma which results from
consuming meat in one life, will have to be rectified in future lives. The killing karma amassed from limitless
kalpas to now is what we must atone for at present. The best medicine to cure this malignancy in the minds and hearts
of people is provided in the joyful act of liberating the living. By purchasing animals doomed to slaughter or
death by experimentation and setting them free to live out their natural
lifespans in suitable environments, people can imperceptibly eradicate innumerable
offenses committed in their acts of eating the flesh of other living
beings. Join in this life-giving ritual
held each month at the City of 10,0000 Buddhas and lighten your own karmic
burden by rejoicing in the merit and virtue of giving other living creatures
back their right to live!