Showing posts with label Zen Master Hui Lü. Show all posts
Showing posts with label Zen Master Hui Lü. Show all posts

 


If not for so many of my personal encounters, visions and experiences of miracles related to Avalokitesvara and Tara, I might not have believed so firmly in the powers of Buddha and Bodhisattvas. But it is not just myself, countless others had miraculous encounters.

Ven Hui Lu also describes the realisation of anatman, no self, dependent origination and emptiness in his commentary to the text on Guan Yin.


Previously I posted by own translation of some excerpts from this talk at https://www.awakeningtoreality.com/2020/02/spiritual-encounters-and-responses-with.html

Zen Master Hui Lü is another master from Taiwan that has very deep and clear insights.

Scroll all the way down for another article: How Kwan Yin Came To My Wife’s Assistance: By Greg Goode, Ph.D.


If you identify any areas for improvement in the translation or have suggestions, please visit the contact page to share your feedback: Contact Us


Soh:

Hello, I have a lengthy Chinese text that I need translated into English. I'd like the translation to be done paragraph by paragraph, with each original Chinese paragraph followed by its English translation. Here's the text:

[long text snipped, original Chinese speech: http://www.fodizi.net/huilvfashi/7447.html , the talk in Chinese is also available in youtube: https://youtube.com/watch?v=MkEN2k1EAKw ]


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Here is the translation of the provided text, paragraph by paragraph:


Title: Master Hui Lu's "Spiritual Inspiration of Avalokitesvara"

Master Hui Lu (Soh: Speech is given in 2005)


Homage to our original teacher, Shakyamuni Buddha! Homage to our original teacher, Shakyamuni Buddha! Homage to our original teacher, Shakyamuni Buddha!


Please, put your palms together.


Master, fellow lay Buddhists, volunteers, greetings to all in Amitabha Buddha!


Since the establishment of this lecture hall in 1989 until today, 2005, our annual October 25th Water and Land Dharma Assembly, the regular Eight Precepts, the Three Thousand Buddhas during the Lunar New Year, and the Liang Huang Dharma Assembly have all been greatly supported by our protective lay Buddhists and volunteers. Your compassionate Bodhisattva hearts have greatly aided our lecture hall. On behalf of the Three Jewels, I thank everyone deeply!


Our volunteers have sacrificed their time and youth, dedicating their strength and everything to the lecture hall. Those who foster a Bodhisattva heart will surely attain Buddhahood. As a master, since you are doing all the work, all I can do is offer the Dharma to everyone.


The Dharma is our true life. Our current life is fleeting; however, the life of the Dharma body and wisdom is eternal. Therefore, it's crucial to understand that possessing Prajna means possessing everything. Without the thoughts and wisdom of Prajna, what we have is all illusion, not reality.


Today, on September 24, 2005, we are having a volunteer meeting. The topic of my talk today is the spiritual inspiration of Avalokitesvara.


Avalokitesvara Bodhisattva is familiar to everyone. In Mahayana Buddhism everywhere, there is a close connection to Avalokitesvara Bodhisattva. Reciting the "Universal Gate Chapter" relates to Avalokitesvara; the Great Six-Syllable Mantra relates to Avalokitesvara; the Great Compassion Mantra relates to Avalokitesvara. Even when conducting a seven-day Buddhist ritual, we still recite Avalokitesvara's name. In China, since ancient times, countless millions have been inspired by chanting the name of Avalokitesvara, including myself, who has also received the compassionate blessing of Avalokitesvara.


For example, ten years ago, when I was in Singapore at the Kim Tian Sports Stadium, the response from chanting Avalokitesvara's name was extremely strong. The organizing committee had prepared for half a year and spent a lot of money. Before the speech, the sky was covered with dark clouds, thunder, and lightning. I thought to myself: This is going to be a problem! It's an open-air event with tens of thousands of people. What if it starts pouring rain? At that moment, I prayed and chanted Namo Avalokitesvara Bodhisattva, visualizing Avalokitesvara holding an umbrella over the entire field. Incredibly, as we spoke... we didn't notice any rain – not a single drop. When we finished, and the tour bus left, there were puddles outside, but there was no rain at the Kim Tian Sports Stadium. The rest of Singapore was raining and even flooding. This shows that sincere and earnest prayer can move Buddhas and Bodhisattvas. However, your intentions must not be selfish.


Another significant response was at the Zhonghe Stadium, also an open-air venue, previously organized by Master Wukong. That day, it rained heavily, pouring throughout Taipei city from morning to afternoon, non-stop. I thought to myself: This is a big problem, such heavy rain! Someone called in the afternoon: Master Hui Lu, it's raining so heavily, are we still holding the event? I said: Of course, we are! Right? Diamond is unbreakable, only the will is firm. We hold it! Chanting Avalokitesvara, of course, we had no other choice, how could we mortals manage? The sky was full of dark clouds, it was impossible for the rain to stop. But, as 7:30 approached, there were tens of thousands on the field, what to do? Everyone still held their umbrellas, rain or shine! When it was time, I arrived by car. As soon as I stepped out of the car, the rain stopped, just like that. As 7:30 approached, I went on stage and spoke. After speaking, making dedications, and a strike of my ritual mallet, it poured heavily again. There was no rain during the lecture, but it poured heavily afterward. How could you calculate such precision? I also received the compassionate help of Avalokitesvara.


Another time, at the university, the response was incredible! Once, after reading "The Essence Collection of Master Yin Guang" at the library, I hurried to the Tzu Guang Library in Taichung to listen to a lecture by Elder Li Bingnan. At that time, I was only a sophomore, very devoutly chanting Buddha's name. I hurried over, and while listening to the lecture, nothing was amiss. After the lecture, taking the bus back, disaster struck. All those keys, a whole bunch of them, I had on me were gone. This was a big problem! I worked at the Department of Hydraulic Engineering at Feng Chia University because my family was poor and my grades were good. The keys to the laboratory, the hydrological observation room, were gone. Also, my room keys, a whole bunch of keys, some with access to professor's restrooms, all gone. After listening to the lecture at Tzu Guang Library, it was already 9:30 pm. Feng Chia University is so big, where would I find a bunch of keys? Suddenly, I thought: Isn't Avalokitesvara known for being responsive? What to do without these keys? I can't even enter, and the hydrological observation room is also inaccessible. Everything's halted, what a mess! So, I just chanted: Namo Avalokitesvara Bodhisattva... Then, taking the bus back to Feng Chia University, I kept thinking: Where could those keys have fallen? I thought: Maybe around that area. But I couldn't be sure because I had forgotten where I lost them. Did I circle around Buddha and then jump... How did it fall? I had an idea. Alright, there was no other way. I kept chanting Namo Avalokitesvara Bodhisattva on the way back, hoping for the Bodhisattva's compassionate protection. Because at that time, I had no money at all. Avalokitesvara, you know I'm very poor, I really don't have money. I've lost my keys, I don't know what to do? I can't go to work tomorrow, what should I do? I didn't even know where to rest that night! I had no keys and couldn't get in! So, I kept chanting Namo Avalokitesvara Bodhisattva, thinking: Maybe around where? Feng Chia University, near the medical room, there's a small grass patch, maybe around there. I probably did a somersault there, played around a bit, maybe it's there. Chanting Avalokitesvara, chanting... when I got there, I thought: Maybe here, one or two steps, walked over, stepped in, reached out my hand, and grabbed the keys. Not a single step was wrong, not even 0.1 centimeters off! From then on, my response to Avalokitesvara... was very strong.


Another response, not a very good one. In my freshman year, this lay Buddhist from Feng Chia University's Architecture Department, riding a scooter from Feng Chia University to Shan Gong's place. It was my first time learning Buddhism, my first time meeting Shan Gong, and I knelt and bowed to him. I didn't know much about Buddhism, just starting out. Shan Gong said: Yi Qian! When you have time, always chant Buddha's name. You lay Buddhists at home, chant Avalokitesvara's name more, understand? Shan Gong was speaking, and we were too embarrassed to say no! Alright! Then we went down the mountain. We had classes on Monday, so we went down the mountain, down to Shuili (a township in Nantou County, Taiwan). Shuili back then was not like the Shuili now, transportation wasn't very convenient. Going down the mountain, riding a scooter, the mountains were very high and steep, the roads were very winding, not very big. Now the roads in Shuili are so wide, not like before. Crossing mountains and valleys, riding this scooter, carrying... halfway through, I thought about Shan Gong's words: Yi Qian, you lay Buddhists at home, always chant Namo Avalokitesvara Bodhisattva when you have time, understand? Very responsive, oh! Riding down, the lay Buddhist carrying me. You know me, I'm quite weird, very arrogant in my freshman year: Is this possible? Avalokitesvara, who has seen it? I don't believe in such things! Avalokitesvara, if you really exist, show me a sign! Riding the scooter, halfway through, then thinking: Right! I don't know how to ask the Bodhisattva for a sign. Right? You don't know how to ask for a sign, nobody said anything! Then I thought: Otherwise, a simple accident would be a sign, right! Avalokitesvara... just a thought, I didn't tell the lay Buddhist, an accident would be a sign! Suddenly, the scooter broke down, flew out, just


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like that, in a second, as soon as I had that thought. The scooter crashed! A few meters away was a deep pit. As we tumbled, I thought: Oh! It's a sign, it's a sign, okay, stop here, stop here, if we go further, someone will die. It's a sign, no need to go further. I say this response of Avalokitesvara, this isn't a very good sign. I know the Bodhisattva wouldn't do this; I know it was the Dharma protectors punishing me for my lack of faith in the Bodhisattva. Avalokitesvara would never cause an accident; he is the Great Compassionate Avalokitesvara. The Dharma protectors were unhappy with my thoughts: to give me a lesson. It was an immediate response.


Alright, having talked about Avalokitesvara, the spiritually responsive Avalokitesvara, let's start with a few examples. In the scriptures, sometimes it's translated as "Observing the Sounds of the World," sometimes as "Avalokitesvara," translating to Observing the Sounds of the World means helping others, listening to the world's sounds to seek and save those in suffering, called Avalokitesvara.


To see the emptiness of the five aggregates, it is translated as Avalokitesvara Bodhisattva, observing the emptiness of the five aggregates, observing self-liberation. Because it's a matter of perspective, from the perspective of self-benefit, it's called Avalokitesvara Bodhisattva. Our "Heart Sutra" goes: Avalokitesvara Bodhisattva, when practicing the deep Prajna Paramita, perceives that the five aggregates are empty. Form is emptiness, feelings are emptiness, perceptions are emptiness, mental formations are emptiness, consciousness is emptiness, feelings, perceptions, mental formations, consciousness are all empty, perceives the emptiness of the five aggregates, attains great self-liberation, this is called Avalokitesvara Bodhisattva.


From the perspective of helping others, saving the world, it's translated as Observing the Sounds of the World, observing the sounds of the world, seeking sounds to save those in suffering, called Avalokitesvara Bodhisattva. Besides the great compassionate vows of Avalokitesvara Bodhisattva, we should set an example, urging our Buddhist disciples, everyone, to learn the spirit of Avalokitesvara Bodhisattva, this is the key. Learning the Bodhisattva mind, transforming our thoughts into helping others. As a Buddhist disciple, one must have the right knowledge and view, thinking: It's better for everyone at Manjushri Lecture Hall to be well than just myself, Master Hui Lu. It's better for the whole Buddhist community to be well than just Manjushri Lecture Hall. It's better for the peace and well-being of the whole world than just the entire Buddhist community. A Bodhisattva's heart should be infinitely expanded, selfless, without any selfishness or self-benefit. As a Buddhist disciple, simply put: Never do anything that harms the Sangha, the masters, or the Three Jewels, because we are disciples of the Buddha. As long as it benefits others, is charitable, saves and helps others, and upholds the Dharma, we should devote all our efforts. This change of thought is most important. When our hearts gradually change this thought, it's actually for our own good.


Once, I visited Master Guang Qin, and he asked: What are you doing? I said: I'm studying at the South Putuo Buddhist Academy. What are you doing at the Buddhist Academy? Master Guang Qin asked: What are you doing at the Buddhist Academy? I told him: To do some work for Buddhism in the future! Master Guang Qin scoffed: What are you talking about? I said: To do some work for Buddhism, for the Buddha in the future! Master Guang Qin scolded: Does the Buddha need you to work? Don't you know the Buddha is the most idle person in the world? Idle people are not ordinary people. The Tathagata, the Thus Come One, the World Honored One is the person in the world who never has disputes or grudges. What does Shakyamuni Buddha need you to do? I suddenly realized, Master Guang Qin said: Master Hui Lu, everything you're doing now is all for yourself.


Everyone present! Master Guang Qin enlightened me like this, and I also want to tell you: Everything you do today at Manjushri Lecture Hall, all the intentions you have for helping and supporting the Three Jewels, everyone, all the good karma is yours, all yours. Master Guang Qin said: Does the Buddha need your help? The Buddha is already enlightened, what else is there to help? Help yourself. Oh! We suddenly realize, everything we do and act for today, whether it's charity, chanting Buddha's name, worshipping the Buddha, it's all for ourselves. Right? To develop our pure nature, to achieve supreme Bodhi, it's all for ourselves. So, everyone, being selfless, learning Avalokitesvara Bodhisattva, who benefits? You yourself benefit.


Furthermore, chanting Buddha's and Bodhisattva's names, there are two kinds of responses: one is called manifest response, obvious response; the second is called hidden response, hidden response, like the hidden world of Hades, Pluto's hidden, one Yin, one Yang, right? We talk about the Yang world, the hidden world, right? The hidden world of the hidden. Manifest response, and hidden response, two types of responses. Simply put: Some people chant Avalokitesvara Bodhisattva and feel a very strong response.


There was a lay Buddhist woman who chanted the "Universal Gate Chapter" and the "Great Compassion Mantra" every day, chanting Avalokitesvara Bodhisattva's holy name. She had a little girl who saw her mother chanting the "Universal Gate Chapter" every day, always chanting scriptures. The little girl, only five or six years old, could walk but didn't understand, hadn't gone to school yet. Her mother was chanting the "Universal Gate Chapter," chanting Avalokitesvara Bodhisattva, and the little girl, not very steady on her feet, walked... wandered to a nearby pond to play and accidentally fell into the pond. It's all rural areas, she fell into the pond. Just as she was about to drown, someone saved her. The pond was a bit deep, and a five-year-old girl, it's impossible, she was completely wet, and even had water on her. The little girl was in shock, crying on one side, wuu... crying and slowly walking back to find her mother. She knew her mother was chanting the "Universal Gate Chapter" in the living room. Of course, the little girl didn't know what her mother was chanting. She slowly walked... kept crying, her mother was startled by her loud crying: What happened? She came out: Why are you all wet? Soaking wet? Don't cry, sister, what happened? She said: I went to play by the nearby pond and accidentally fell into the pond! How did you climb up? An auntie saved me, wearing white clothes. An auntie? Have you seen her before? No! An aunt from a nearby village? She said: Never seen her! Her mother took her hand and brought her to the living room. The little sister, five years old, saw a white Avalokitesvara Bodhisattva in the middle of the living room. Mom, that auntie saved me. That five-year-old girl wouldn't lie: That auntie saved me. This is a manifest response, because of sincere and earnest prayer.


There was a lay Buddhist woman in her fifties, very devout, who chanted the "Universal Gate Chapter" and Avalokitesvara Bodhisattva every day. Once, a fire broke out next door, and she was focused on chanting Avalokitesvara Bodhisattva, chanting the "Universal Gate Chapter." It's incredible because she had been chanting the "Universal Gate Chapter" and the "Great Compassion Mantra" for many years, creating a very good magnetic field in her room, a magnetic field – the power of the mind's thoughts and response with the Bodhisattva. As a result, the fire, the flames burned... burned next door, the fire jumped over her house to the next one, her house in the middle! Logically, it's impossible to escape, because she was very sincerely and devoutly praying, the flames jumped over, and the next door was burned to the ground, her house was not burned. The walls were black, just like that, this is a response.


So, why does chanting Avalokitesvara Bodhisattva have such a great response? This requires understanding the law of dependent origination. Simply put: Wholeheartedly benefiting sentient beings makes it easier to respond to Avalokitesvara Bodhisattva, Amitabha Buddha. Remember! People who are reborn in the Pure Land have no selfishness; people who are reborn in the Pure Land have no disputes. If you want to be reborn in the Pure Land, a pure heart makes a pure land. Therefore, if you want to chant Buddha or Bodhisattva and feel a response, remember! Your heart must learn the Bodhisattva's compassion, forgive evil sentient beings, and chanting Buddha is easy to respond to.


Furthermore, what are the types of dependent origination? This must be memorized by Buddhist disciples. Dependent origination – the dependent origination of the Mahayana and Theravada has a total of five types: 1. Karma-dependent origination,


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Alaya-dependent origination, 3. Tathagatagarbha-dependent origination, 4. Suchness-dependent origination, 5. Dharmadhatu-dependent origination.

Let's explain each one briefly, as our time is limited.


First, what is karma-dependent origination? Dear attendees! Karma-dependent origination is a theory from the Agama Sutras, about the power of karma - you create good karma, you receive good dependent origination; you create bad karma, you receive bad dependent origination, depending on what karma you create. So, karma-dependent origination means the power of karma will cause a corresponding dependent origination. In other words, dear attendees and volunteers, if each of you creates good karma with others, you see someone, some volunteer, indeed, has some habits, but you can forgive them; some volunteers have an attitude that's not so good, but you can overlook it. Simply put: even if there's no affinity, don't create bad karma, always create good karma with all beings. I tell you! Incredible things will happen. You uphold a very important concept today: even if there's no affinity, we don't want to create bad karma, always create good karma with all beings. I tell you: your current karma, planting good causes, you never know when you'll encounter difficulties, maybe in this life, maybe in the next life, maybe in life after life, you will respond to good things appearing at your most difficult times, someone will help you; when you are suffering from illness, someone will introduce a good doctor to you; when you are out of money... of course, it's impossible for someone to give you money, but you will find a good boss, a good job; when you are robbed, the police will automatically find it for you, solve the case, return the property to its owner - because you haven't created the evil karma of stealing. So, our first karma-dependent origination is a very important idea. Later, slowly, it evolved, the Mahayana thought concept and theory became clearer. These patriarchs brought this Agama thought to China, and China became consciousness-only. Consciousness-only was already very prevalent in India and was even more thoroughly discussed after being brought to China.


Second, alaya-dependent origination. Alaya-dependent origination discusses the issue of seeds. The so-called seeds refer to the seeds of the eighteen realms - six roots, six dusts, six consciousnesses, each with their seeds. Alaya, like a storehouse, is what we call the eighth consciousness. This alaya consciousness stores all seeds, like a computer's database, your good and bad karma, all stored as seeds. Remember! One day it will manifest, manifesting is dependent origination. So, everyone sitting here today, listening to the lecture, it's definitely not the good roots planted in one lifetime, it's impossible! Everyone here has cultivated countless eons of good roots and conditions, so they can sit here, because the alaya good roots matured, and they come to listen to the Dharma again, this dependent origination is good, this dependent origination is good. Bad friends can't drag you away; these Buddhist friends, these lotus friends, these good and kind lay Buddhists from the lecture hall, forcefully pull you in, your good karma is complete, evil karma can't drag you away, good karma pulls you in, this is your past seeds, consciousness-only school talks about alaya-dependent origination.


Third, Tathagatagarbha-dependent origination. This Tathagatagarbha-dependent origination, divided into stained and pure, Tathagatagarbha-dependent origination, is a theory proposed in the later period of Mahayana Buddhism. Like the "Awakening of Faith in the Mahayana" talks about Tathagatagarbha-dependent origination - empty Tathagatagarbha, not empty Tathagatagarbha, empty and not empty Tathagatagarbha. Like the "Shurangama Sutra" also talks about the idea of Tathagatagarbha, so Tathagatagarbha-dependent origination is a thought developed in the later period of Mahayana Buddhism, and there are scholars who specifically discuss the Tathagatagarbha thought. This Tathagatagarbha is divided into stained and pure. If you are a tainted Tathagatagarbha, you transform into the six ordinary beings, the six realms of samsara - heaven, human, hell, hungry ghost, animal, asura. You encounter pure causes and conditions, pure causes and conditions, and you transform into the four saints - arhat, pratyekabuddha, bodhisattva, buddha. Pure - four saints, tainted is called six ordinary beings, four saints plus six ordinary beings, collectively called the ten


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Dharma realms. All ten Dharma realms operate within the Tathagatagarbha-dependent origination. In other words, all dependent origination cannot be separated from Tathagatagarbha, and all Tathagatagarbha manifests in dependent origination. Therefore, Tathagatagarbha-dependent origination is also called suchness-dependent origination. Suchness-dependent origination means that all dependent origination dharmas (phenomena) are manifestations of true suchness. In other words, those who have seen their nature, who have realized true suchness, all dependent origination dharmas (phenomena) are manifestations of suchness to them. In other words, all actions of walking, standing, sitting, lying down, and all physical, verbal, and mental activities, to those who have seen their nature, are all expressions of utmost truth, goodness, and beauty, mere manifestations, performing a play for sentient beings, called suchness-dependent origination. It means: Dependent origination cannot be separated from true suchness, and true suchness transforms and operates within dependent origination. However, when true suchness is tainted, it becomes the six ordinary beings; when true suchness is purified, it becomes the four saints. The four saints and six ordinary beings together make up the ten Dharma realms.


Fifth, the "Avatamsaka Sutra" talks about dharmadhatu-dependent origination. Dharmadhatu is like empty space, and empty space cannot be separated from dependent origination. All dependent origination dharmas (phenomena) cannot be separated from the empty space right here. Dear attendees, today's dependent origination in the lecture hall, the lecture is dependent origination. Can dependent origination be separated from empty space? Impossible. The nature of empty space is the nature of the Dharmadhatu, the nature of the Dharmadhatu is Buddha-nature. Because Avalokitesvara Bodhisattva has realized the perfection of the Dharmadhatu, because he has practiced the perfection of the ear-root, attaining great purity and perfection, he can appear wherever he is prayed for. Why can Avalokitesvara Bodhisattva appear wherever he is prayed for? Because empty space is the nature of the Dharmadhatu, the nature of the Dharmadhatu is Buddha-nature. Where is the Buddha's home? The Dharmadhatu is the Buddha, wherever there is dependent origination, there he appears. Today, if you go to the Himalayas and kneel and chant Avalokitesvara Bodhisattva, you will feel a response in the Himalayas because you create dependent origination. The Bodhisattva is always in the Dharmadhatu, never arising or ceasing. Whenever you create dependent origination, he appears. Just like a moon reflected in a thousand rivers, a thousand rivers with water, a thousand moons. The Bodhisattva never comes or goes; however, wherever there is dependent origination, there he appears. You go to America, you chant Avalokitesvara Bodhisattva in America, you feel a response. Today in Taiwan, whether it's Alishan, Sun Moon Lake, whether it's Taitung, including if you go to Japan, remember! Sincerely and earnestly chant Avalokitesvara Bodhisattva, you will feel a response in Japan. No matter what time, no matter what space, as long as you sincerely and earnestly pray to Avalokitesvara Bodhisattva, Avalokitesvara Bodhisattva will descend, some with very obvious responses, some with hidden responses. So, sincerely and earnestly chant Avalokitesvara Bodhisattva, and then what? It depends on your merit and conditions.


There was a pair of brothers, reported in the news today, who went to steal and rob from others, robbing a woman's necklace, handbag, and everything. Why? They needed drugs every day, costing tens of thousands, and if they had no money, they robbed, both brothers together. After robbing a woman's handbag, which contained a "Heart Sutra," they felt guilty after robbing, so for every robbery, they copied the "Heart Sutra" once, anyway, it's only 260 characters. After robbing, feeling guilty, they copied the "Heart Sutra" again. As a result, they felt a response, today the police caught them, they were arrested and sentenced! Is this how you treat a Bodhisattva? Copying the "Heart Sutra" is meant to make you practice the Bodhisattva path, not to rob people! Right? People who chant the Bodhisattva cannot do bad things.


Yesterday I watched TV, the day before yesterday Li Ao went to Peking University to give a lecture, yesterday he went to Tsinghua University, both Peking University and Tsinghua University are in the north. If I were to


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go to Peking University today, what would be my first words? Guess what, if I were to lecture at Peking University today, what would I say first? Guess what, my first sentence would be to tell them: I'm not here to preach or to make you believe in Buddhism. I am here at Peking University to lecture, to tell you to know yourself, to recognize yourself. This is what I would tell them on my first day, my first lecture at Peking University. I'm not here to preach or make you believe in Buddhism. I'm here to lecture to tell you to know yourself. If you can't recognize yourself, how are you going to live the second half of your life? You just keep studying... what are you going to do in the end? Make money? Find a wife? Do great things? There have been so many people before, even becoming emperors! Right? Isn't that just a common mortal? If I were to give a lecture at Tsinghua University, what would be my first sentence? Tsinghua University is full of very smart, well-educated people. Right? Right! The first thing I would ask Tsinghua University: Who are you? Tell me.


We often say: fight for freedom, democracy, equality. I tell you: only by entering Buddhism can you understand the true meaning of freedom, democracy, and equality. Those scholars keep saying on TV: We are not free, better dead than alive. Philosophers say: If you are not free, you might as well die. Everyone says that. The freedom, equality, and democracy of Buddhism are fundamentally different from what worldly people talk about. What do worldly people mean by freedom? Freedom means my actions are very convenient, I can go anywhere I want, take a train or plane, as long as I don't break the law, I am free everywhere. Worldly people call this freedom. I ask you: Is this freedom? I tell you: The person who says he is very free, you go up to him, slap! Give him a slap for no reason, freedom is ease, right? I tell you: He will immediately be uncomfortable, immediately jump up. So-called freedom is the freedom of the physical body; I tell you: The minds of ordinary people are not free at all, not at all! Worldly people don't understand what true freedom is, just shouting slogans. Then, talking about democracy, Shakyamuni Buddha is the most democratic. What is democracy according to Shakyamuni Buddha? Democracy is respect, democracy is respect, from what perspective? All beings in the world have Buddha-nature, you must respect them. Everyone present! I dare not look down on any of you because you are future Buddhas, you must be absolutely respected, absolutely rejoiced, absolutely praised. Which thinker or great philosopher can speak about democracy like the Buddha? America talks about democracy, how many wars has America had in the past? America used to be like this, people protesting, focusing on important government places, not dispersing, America still shoots, America also opens fire, America used to have such incidents, challenging the government, opening fire. Right?


America is considered a very democratic country, is it really democratic? If America was truly democratic, would there be an Iraq war? Right? Of course, they have their reasons! American imperialism, American-style democracy, does not necessarily suit our Chinese democracy. It's not necessarily. You know? Because of different times and spaces, American-style democracy may not adapt to Europe and America; American-style democracy may not suit Russia, Russia. Everyone in the world is talking about democracy, I tell you: they haven't touched the door, haven't touched the door. Democracy, everyone's way of democracy is different, Iraq, I also say: I am very democratic. America, I also say: I am very democratic! Two different concepts of democracy, what to do? Just fight, is that democracy? Buddhism doesn't say that. Buddhism: accommodating the existence of others to achieve your own greatness, changing others is not as good as changing yourself. Therefore, giving respect to those with different opinions is absolute. But, this world is very complicated, many things are indeed difficult to apply democratically, like building a dam, Meinong wants to build a dam, if the government wants to build it, people protest. Where to build a garbage incinerator, smelly, smelly to the sky, the government wants to build it, people oppose it, who is right and who is wrong, it's hard to say! So I believe, the theories established by thinkers and philosophers are actually well-intentioned; however, later human factors turned them into various misunderstandings, distortions, or narrow-mindedness, becoming a tool for selfishness, turning out like this.


So, dharmadhatu-dependent origination is ultimately empty. Dear attendees, if you realize that it is ultimately empty, your heart is free and at ease. If you understand the dependent origination of the ultimately empty Dharmadhatu, you will understand what democracy is. If you realize that everyone has Buddha-nature, you will know that all Dharma is equal. Therefore, only by entering Buddhism can you truly understand freedom, democracy, and equality.


So, we must chant Avalokitesvara Bodhisattva, we must let our hearts and souls be completely liberated.


Alright, time is limited, let's look at:


The Song of Spiritual Response to Avalokitesvara


This is not difficult, let's recite these lyrics first:


[Namo Avalokitesvara Bodhisattva, with a heart of great compassion, the merit of practice is as deep as the ocean. Steering the compassionate boat, crossing the sea of ignorance, influencing those with affinity. These words are simple. Fourteen kinds of fearlessness, the explanation behind this, number 1 has an explanation. Fourteen kinds of fearlessness, everyone, be sure to understand, it's not that Avalokitesvara has fourteen kinds of fearlessness, it's not this meaning. It means there are fourteen situations, if you sincerely chant Namo Avalokitesvara Bodhisattva, Avalokitesvara will make sentient beings' hearts fearless, make your heart fearless. For example, a woman who can't have children, not loved by her in-laws, she becomes fearful, scared, sincerely chanting Avalokitesvara Bodhisattva, reciting the "Universal Gate Chapter," praying for a son, she will have a son, praying for a daughter, she will have a daughter, letting these good men and women have children, having sons and daughters, then their hearts are fearless, "fearless" means this.]


[Thirty-two transformations] refer to the various forms Avalokitesvara can manifest in to save beings. [Manifesting as a Buddha's body for those who need to be saved by a Buddha, speaking Dharma in the form of a Buddha; manifesting as a Bodhisattva for those who need to be saved by a Bodhisattva; manifesting as a boy or girl for those who need to be saved by them. Thirty-two transformations, explained in annotation 2.]


[Thousand hands and thousand eyes, subduing the demon army. Great compassion and great mercy, saving from suffering and difficulty, spiritually responsive Avalokitesvara. Lotus seat emits compassionate clouds, appearing everywhere with a golden body, willow branch water, sprinkling the mundane world, sweet dew nourishes all beings. Nourishing, nourish. Because in our Singapore... this Avalokitesvara Spiritual Response Song, in Taiwan, it has been around for twenty or thirty years, based on the song "Su Wu the Shepherd," just changed the lyrics, the tune is the same, the lyrics are changed. In Taiwan, many adults sing it very solemnly. Our version is provided by the Loud and Clear Company in Singapore, Loud and Clear Distribution Center, children sing it lively, cute, and lively. Adults sing it very solemnly, children sing it, very good, very lively, very solemn, the music is well matched, well matched. Because everyone likes different things, so see everyone's appreciation, I think the Singapore Children's Choir sings very well!]


[Morning chant Avalokitesvara, evening chant Avalokitesvara, every thought arises from the heart, never leaving the heart when chanting Buddha, forever free from the eight difficulties,] eight difficulties are disasters, eight places, if you are born in those places, you cannot hear the Dharma, it's called eight difficulties. There's no Dharma in those places, it's a kind of disaster, why? Can't be liberated! Those who hear the Dharma have a chance to be liberated, those who don't hear it, how can they have a chance? So, the scriptures say: the so-called eight difficulties are eight places, it's a disaster because there's no Dharma. [All disasters, suffering, and difficulties turn into dust.]


Okay, let's briefly explain:


[Fourteen Fearlessnesses: According to the "Shurangama Sutra" Volume Six: Avalokitesvara Bodhisattva, with the uncontrived marvelous power of the Vajra Samadhi,] What is Vajra Samadhi? It actually refers to the unarisen and unceased Nirvana because Avalokitesvara Bodhisattva has fully realized the wonderful mind of Nirvana, called Vajra Samadhi, which is the self-nature at work. Uncontrived marvelous power, uncontrived means not using the conscious mind. It means Avalokitesvara Bodhisattva is a Tathagata, a past Buddha who has returned, a past Buddha who has returned, the Right Dharma Bright Tathagata returned. "Uncontrived" means it naturally manifests, uncontrived marvelous power, [with the

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same compassion as all Buddhas in the ten directions and three times, and all beings in the six realms, Avalokitesvara Bodhisattva bestows fourteen kinds of fearlessness upon suffering sentient beings.] Remember! Avalokitesvara Bodhisattva grants the merit of fearlessness to sentient beings. So, this fearless giving is very important.


In the past, when we went to see Master Chan Gong, after two or three years of studying Buddhism, I would guide some freshmen from Feng Chia University to meet Master Chan Gong and participate in the fasting and learning assembly at Lianyin Temple. One person, a freshman, upon entering, because the dining hall at Master Chan Gong's place had a statue of Avalokitesvara Bodhisattva with "Fearless Giving" written above it, the freshman, a Taiwanese, entered and saw: Fearless Giving? He said: Hey! Yi Qian, what does this mean? Are you not afraid of people eating? Otherwise, why is it called Fearless Giving? Aren't you not afraid of giving, so it's called Fearless Giving? I said: No, no! Fearless Giving means Avalokitesvara Bodhisattva's compassion, not letting sentient beings feel fear, that's Fearless Giving. You know? Letting sentient beings' hearts be fearless, that's Fearless Giving, not being unafraid of giving. Wow! The difference is too big!


Next, the first, [bestowing fourteen kinds of fearlessness upon sentient beings, includes: 1. Not observing sound to observe observed.] Because Avalokitesvara Bodhisattva practiced the perfection of the ear-root. Not observing sound means not taking this sound... to observe observers, the first "observe" is the act of observing, "observed" are the objects of observation. Avalokitesvara Bodhisattva does not take this external sound and turn it into an observer and the observed, because the sound is a manifestation of the pure self-nature, without duality, the phenomenon of the sound is the manifestation of suchness. So, not observing sound to observe observeds, Avalokitesvara Bodhisattva does not take this external sound and turn it into an observer and the observed. Sentient beings are like this; when they hear a pleasant sound, their mind wanders off, an observer and the observed, and the mind wanders off, getting lost and confused. Avalokitesvara Bodhisattva knows that sound is illusory and ephemeral, an illusory manifestation of the reality, dependent origination is suchness. [Helping suffering sentient beings to attain liberation, this is fearlessness.]


[Knowing and seeing revolve back,] we usually call it establishing knowing upon seeing, revolving back is returning to the wonderful mind of Nirvana, revolving back is turning around and reflecting, turning back means revolving back. So, knowing and seeing revolve back, sentient beings have knowing and seeing, Buddha has no knowing, no seeing, that is, not establishing knowing and seeing, called knowing and seeing revolve back. Sentient beings' knowing and seeing run outward; Buddhas and Bodhisattvas' knowing and seeing all turn into nothingness. So, knowing and seeing revolve back, that is, not knowing and not seeing, that is, the wonderful mind of Nirvana. Avalokitesvara Bodhisattva has realized not knowing and not seeing, not establishing any knowing and seeing, has realized the Vajra Samadhi, can manifest uncontrived marvelous power. [Can make sentient beings, if caught in fire, not be burned by fire, this is fearlessness.] Dear attendees! Avalokitesvara Bodhisattva, we must understand clearly, when you encounter a fire, if you are in the city, remember! First dial 119, call the fire department, then chant Avalokitesvara Bodhisattva, this concept is very important, not just chanting Avalokitesvara Bodhisattva and forgetting to call the fire department, remember! Second, if you are in the wilderness. A farmer, he was burning straw in the wilderness, once he set the fire, it was uncontrollable, uncontrollably spreading to the next field, suddenly remembered what I said, to chant Avalokitesvara Bodhisattva, started sincerely chanting Avalokitesvara Bodhisattva: Namo Avalokitesvara Bodhisattva... because it was about to burn to the next field, he would be beaten up by others, or fined, what to do? Other people's crops were fine, you're burning here, burning to the next one. Chanting... then others saw a lot of smoke, what to do? Others called 119 for him, asking the fire department to come, chanting... kept chanting: Namo Avalokitesvara Bodhisattva... chanting the "Great Compassion Mantra"; he even had greater power, also chanted the "Great Compassion Mantra", kept burning, kept chanting the "Great Compassion Mantra". Several fire trucks, wooi... came, just one chanting the "Great Compassion Mantra", it was extinguished! Water, not a drop of water sprayed, extinguished! Right? Unbelievable, so remember!

[3. Hearing, perfumed, pure, and clear, shining everywhere in the Dharmadhatu, sentient beings, although approached by Yakshas and other dark beings, the Bodhisattva's pure and clear light makes the Yakshas' eyes blinded by the light,] let me explain: hearing, perfumed, pure, and clear means practicing with the self-nature, practicing with the nature of hearing, practicing for a long time, everything becomes the self-nature. Remember! Practice with the unarisen and unceased pure mind, do not fall into the realm of consciousness, do not fall into language, do not fall into text. Perfumed hearing, pure hearing, means practicing the nature of hearing, becoming the pure self-nature, [the six roots return,] the six roots refer to the realm of consciousness, all these realms of consciousness turn into nothingness. [Equal to the Sravaka,] that is, equal to the sound-hearing, true suchness is the self-nature, true suchness is the six roots, true suchness is in the six dusts, no need to search, it is non-dual, the dust itself is born and ceases, the self-nature does not move. [Can make sentient beings who are to be harmed, the blade that strikes, section by section broken, this is fearlessness.]


[4. Ceasing delusional thoughts, the mind does not harm,] Avalokitesvara Bodhisattva has ceased delusional thoughts, naturally the mind will not harm sentient beings, we must learn from the Bodhisattva, not to harm sentient beings, [can make sentient beings entering the land of Rakshasa ghosts, the ghosts themselves cease evil, this is fearlessness.]


[Perfumed hearing, bright, illuminating the Dharmadhatu, sentient beings, although approached by dark beings with tridents, the Bodhisattva's brightness blinds their eyes,] they cannot see, blinded by the Bodhisattva's light, Yakshas can't see, can't harm sentient beings, [themselves unable to see, this is fearlessness.] So, remember! Chant Avalokitesvara Bodhisattva, lay Buddhists, monastics, I advocate: chant ten thousand Amitabha Buddha, chant five thousand Namo Avalokitesvara Bodhisattva, it's better to chant like this.

[6. Hearing, perfumed, returning,] What does hearing, perfumed mean? It's about practicing, hearing, this hearing nature, constantly practicing, turning into the pure self-nature, [can make all sentient beings who are to be harmed, not be touched, this is fearlessness.] Sentient beings who are bound, trapped, sincerely chant Avalokitesvara Bodhisattva. If your marriage is unhappy, very unhappy, your husband beats you every day, and you really hope to end a relationship, remember! Sincerely chant Namo Avalokitesvara Bodhisattva. Suppose, of course, the Bodhisattva doesn't advocate divorce, but the Bodhisattva will have arrangements, will have arrangements. Beaten every day, morning, afternoon, evening, and even called up for a midnight snack, really terrible, it's very troublesome!


[7. Ceasing dust, revolving light,] Ceasing external dust, returning to the bright pure self-nature, revolving back, turning back, realizing the pure self-nature. [Can make all sentient beings of lustful nature not generate desire, this is fearlessness.]


[8. Pure hearing without dust, the root and realm are harmonious,] Pure hearing, the sound is a manifestation of nature, the sound is a manifestation of the pure self-nature. Like when Shakyamuni Buddha preached, Shakyamuni Buddha was preaching, right? That sound, the sound is a manifestation of Shakyamuni Buddha's pure self-nature. Pure hearing without dust, root and realm harmonious, [can make all sentient beings with anger and hatred not generate anger, this is fearlessness.]


[9. Perfumed hearing, free from dust, color cannot harm,] Perfuming the pure self-nature, the pure self-nature, dust cannot stick to you. Color cannot harm, that is, female beauty will not harm your pure heart. [Can make all sentient beings with lustful nature not generate lust, this is fearlessness.]


[10. Pure sound, no dust, root and realm harmonious,] In the middle, a period, pure sound, no dust. A "." Root and realm harmonious.


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Pure sound, no dust, means the sound is a manifestation of the pure self-nature. Harmonizing the root and realm refers to the unity of the internal self-nature and the external phenomena. [Can make all those who harbor grudges not generate anger, this is fearlessness.]


[11. Dissolving dust and revolving light,] Dissolving external dust, returning to the light of pure self-nature, 'revolving' means turning back. Dissolving external dust, turning back to realize the light of pure self-nature. [Can make all dull and unvirtuous people stay away from ignorance, this is fearlessness.] So, those who often chant Avalokitesvara Bodhisattva will develop wisdom.


[12. Integrating form and returning to hearing,] 'Form' refers to the external, integrating external 'form', including color, sound, scent, taste, touch, and dharmas. Integrating the external form, returning to pure self-nature, 'hearing' refers to the nature of hearing. Although 'form' specifically refers to sound here, it actually means the six dusts. Integrating external six dusts, returning to pure self-nature. [With this fearlessness, giving to all childless beings,] those without children. [Those who wish for a son,] who want to have a son, [will be granted a son.]


[13. Six roots fully penetrating, illuminating without duality,] The six roots – eyes, ears, nose, tongue, body, and mind – fully penetrate the pure self-nature. Non-duality refers to the non-duality of root and dust, nature and form, principle and phenomena, mind and environment. Non-duality is true suchness, all dharmas are such. The dust itself arises and ceases, the self-nature remains unmoved. [With this fearlessness, giving to all childless beings, those who wish for a daughter,] who want a daughter, [will be granted a daughter.]


[14. My one name is equal to the merits of sixty-two Ganges River sands names,] Why? Chanting my name, Avalokitesvara Bodhisattva, has such great merit, equal to chanting the names of countless Bodhisattvas of sixty-two Ganges River sands. Of course, we just chant one, to save the trouble. Right? So, today we have to sing this "Namo Avalokitesvara Bodhisattva," one is to chant Avalokitesvara Bodhisattva, the other is to praise, to praise Avalokitesvara Bodhisattva. So, when we sing later, we need to do it with feeling, with emotion. Isn't the song well written? [Those who seek blessings and chant my name will, compared to those who chant innumerable Bodhisattvas' names, gain equal and indistinguishable merits, this is fearlessness.]


The following section is relatively simple.


[2. Thirty-two Manifestations: From the "Shurangama Sutra," Avalokitesvara Bodhisattva, in countless Ganges River sands eons ago, there was a Buddha named Avalokitesvara.] It refers to a time when Avalokitesvara had not yet become a Buddha, and there was another Avalokitesvara Buddha. Taught by that Buddha, who is Avalokitesvara Buddha, not the current Avalokitesvara Bodhisattva. The past Buddha who taught Avalokitesvara Bodhisattva is called Avalokitesvara Buddha. [Taught the practice of the Vajra Samadhi of illusory hearing,] What is 'illusory'? It means all phenomena are ungraspable. What is 'illusory'? To explain thoroughly, it means the body and mind, the world is ungraspable, all phenomena are dependent origination, so the body, mind, and world are all like illusions. We think they exist now, but actually, everything is illusory, nothing is substantial because they are impermanent moment by moment, seeking their substance, ultimately ungraspable, where does it come from? Where does it go? Where does it increase? Where does it decrease? Isn't it? Just like our lay Buddhist Chen, my classmate from Feng Chia University, during the 921 earthquake, he told his son and daughter: Come! Kneel before the Buddha quickly. Because the earthquake was shaking violently, shaking violently, the whole family chanted: Namo Avalokitesvara Bodhisattva... His youngest daughter didn't chant, he said: Chant! His little daughter, while others chanted: Namo Avalokitesvara Bodhisattva. She chanted: Where is Avalokitesvara Bodhisattva. Just one word difference, but a huge difference. A child doesn't understand.


Below, practicing the Vajra Samadhi of illusory hearing, this Vajra Samadhi is actually referring to the Buddha's Samadhi, the great Samadhi of the Shurangama, the Samadhi of our Buddha-nature. Great enlightenment, always in Samadhi, is called Vajra Samadhi. [Equally compassionate as the Buddha, relieving suffering and bringing joy, manifested in thirty-two forms, entering various realms, transforming all sentient beings.] Dear attendees, if you have a compassionate heart, if you distribute my VCDs, DVDs, Buddhist books, I tell you: you are also Avalokitesvara Bodhisattva. Avalokitesvara Bodhisattva with affairs, Avalokitesvara Bodhisattva with principles. The form of Avalokitesvara Bodhisattva means: in the Pure Land, there is indeed a Pure Land, indeed there is an Avalokitesvara Bodhisattva saving the world. In terms of principle, all sentient beings' Buddha-nature is equal, our heart and the Bodhisattva's heart are equal, as long as you have a compassionate heart, you are a Bodhisattva. So, spread the Dharma, the right Dharma, and you are Avalokitesvara Bodhisattva. Below, entering various realms, transforming all sentient beings. [(Voice teaching practiced, hence called perfumed hearing; hearing and practicing, hence called hearing practice;] So, if you achieve the Vajra Samadhi, you will have the same compassion as the Buddha, you will be able to relieve suffering, bring joy, manifest in thirty-two forms, enter various realms, transform all sentient beings. So, the so-called voice teaching practiced, hence called perfumed hearing, hearing and practicing, called hearing practice. [Vajra has the ability to be strong and unyielding,] the toughest. [Symbolizing the power of the three flavors,] able to destroy all, not destroyed by anything, called Vajra. In Sanskrit, it's called Samadhi, [Chinese, it's called proper meditation). The so-called thirty-two manifestations are listed as follows:]


Manifesting as a Buddha's body for those who need to be saved by a Buddha, [1. Buddha Body Manifestation.] Manifesting as a Buddha's body to preach the Dharma.


Manifesting as a Pratyekabuddha, [2. Pratyekabuddha Manifestation... emerging in a world without a Buddha, self-realizing without a teacher, hence named Pratyekabuddha.]


[3. Pratyekabuddha Manifestation... refers to those who attained enlightenment by hearing the twelve links of dependent origination when the Buddha was in the world.]


[4. Sravaka Manifestation... refers to those who attained the four fruits by hearing the Four Noble Truths during the Buddha's time.]


[5. Brahma King Manifestation... the lord of the first meditative heaven in the form realm.]


[6. Indra Manifestation... the king of the Trayastrimsa Heaven.] Trayastrimsa, also known as the thirty-three heavens, because the realm of Indra is divided into thirty-two regions, hence also called the Trayastrimsa Heaven, not thirty-three layers of heaven. It's Indra's realm that's divided into thirty-two regions, called Trayastrimsa Heaven. There are innumerable Trayastrimsa Heavens, not just one, the concept needs to be corrected. Simply put: Indra, King of the Gods, has countless realms, not just one we're familiar with on Earth. Trayastrimsa Heaven has boundless, infinite realms, not just our Earth's version. [7. Isvara Heaven Manifestation... the fifth heaven in the desire realm.]


[8. Great Isvara Heaven Manifestation... the sixth heaven in the desire realm.] So, it's not just us humans who chant Avalokitesvara Bodhisattva, this name of Avalokitesvara Bodhisattva is very renowned, all beings, heavenly lords, all chant Avalokitesvara Bodhisattva, not just us humans. [9. Heavenly General Manifestation... the great general of the Trayastrimsa Heaven.]


[10. Four Heavenly Kings Manifestation.] At the waist of Mount Sumeru, the Four Heavenly Kings. [11. Four Heavenly Kings' Sons Manifestation. 12. Human King Manifestation. 13. Elder Manifestation. 14. Lay Buddhist Manifestation. 15. Official Manifestation. 16. Brahmin Manifestation. 17. Bhiksu (monk) Manifestation. 18. Bhiksuni (nun) Manifestation. 19. Upasaka (male lay follower) Manifestation. 20. Upasika (female lay follower) Manifestation.] Upasaka, everyone knows: male lay follower; Upasika is a female lay


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follower, a female devotee.


[21. Female Master Manifestation.] Referring to all female beings.


[22. Young Boy Manifestation.]


[23. Young Girl Manifestation.] For younger individuals, young boys and girls.


[24. Heavenly Being Manifestation.] Referring to the heavenly realms, part of the celestial assembly.


[25. Dragon Manifestation.]


[26. Yaksha Manifestation... This term is Sanskrit: also known as Yasha, in Chinese it means 'fierce and vigorous'.] Representing vigorous and fast-moving beings.


[27. Gandharva Manifestation... In Chinese, this refers to 'fragrant spirits,' also known as the music gods of Indra.] They do not eat food; they are satiated by smelling fragrances, hence called 'fragrant spirits'. You light incense, and Gandharvas are present. Indra's music gods, unfortunately, we can't hear the music they play, they play music to serve the Buddha. So, I have always hoped to integrate Buddhist music into the Dharma, so today singing the "Avalokitesvara Spiritual Response Song" is just like that.


[28. Asura Manifestation.] Asura, not Arhat, be clear. A lay Buddhist once misunderstood Asura; he wrote a letter saying he often gets angry, "I am truly an Arhat!" I crossed it out, an Arhat would never get angry, you're not an Arhat, you're a true Asura. Isn't it?


[29. Kinnara Manifestation... In Chinese, this means 'doubtful spirits,' also known as 'neither human nor non-human.' Because they have horns on their heads, resembling humans but not humans.]


[30. Mahoraga Manifestation... In Chinese, this means 'great snake-like creature,'] with a large belly and a small head, moving with its belly, called 'great snake-like creature.' On the left side is a 'worm,' some people have a 'moon,' great belly movement. Snakes don't have hands, legs, or feet, right? They move their entire body like this... [referring to a large python.]


[31. Human Manifestation.]


[32. Non-human Manifestation... Non-human refers to ghosts, animals, and the like.]


[3. Eight Difficulties: Referring to the eight hindrances of not encountering the Buddha,] not meeting the Buddha, [not hearing the correct Dharma. Dear attendees! Those who have not heard the Dharma in this life are very unfortunate. I repeat: those who have not heard the correct Dharma in this life are a great misfortune, not just an ordinary misfortune. They don't know what life is, nor how to arrange their lives, only knowing to eat, drink, play, and enjoy daily. Right? Like today's news report in Taiwan: the 'bird man,' making a lot of big tools to become a bird, wearing them, and then running... falling into the water. You've seen it on TV: falling into the water, then making a car, a bird, a butterfly, messing around, just falling into the water, seeing who can fly a bit farther, doing this every day. Making that pizza, so many trucks making a pizza; making sausage, that huge sausage, what's the point? What's the point of all this? After all that, isn't it just cut up and eaten, then excreted? Why bother so much? Why do people live so boringly? So much time? Why not sincerely chant Avalokitesvara Bodhisattva? I tell you: sentient beings who don't understand the Dharma will do this, they have to do something to pass the time! Below, we are born in eight places, which is very troublesome!


[1. Hell Difficulty.] This is pronounced as 'difficulty' (nàn), not 'difficulty' (nán), it should be pronounced as 'Hell Difficulty' (nàn), the eight difficulties (nàn). In hell, hell is constantly suffering, how can you listen to the Dharma? Right? You can't listen to the Dharma.


[2. Hungry Ghost Difficulty.]


[3. Animal Difficulty.] If you are reborn in the three evil paths, it's over! You can't listen to the Dharma in hell; hungry ghosts are constantly in pain, animals, big animals have to eat small animals, you simply have no time, talking about the Dharma, you don't understand.


[4. Longevity Heaven Difficulty.] So, I tell you: never be reborn as a celestial being. If you are reborn as a celestial being, you should not be happy, but cry, you will cry miserably. What is 'Longevity Heaven Difficulty'? It means your lifespan is very long, for a very, very long time, you want to die but can't, you can't die. Speaking in Taiwanese: How come I live so long and still haven't died? I want to die quickly, be reborn and become a human, diligently study Buddhism, become a Buddha, go to the Pure Land; but no way! Suddenly you are born in the Longevity Heaven, you are in big trouble, wanting to die but you can't, going through thousands of eons, dying and then reincarnating as a human, reincarnating as a human, the Buddha is already gone, no one preaches the Dharma.


[5. Barbarian Borderland Difficulty... Barbarian Borderland translates to 'superior place,'] If you are not born in a superior place, [where people live in a blessed environment,] Economic, cultural, with the Dharma. A mainlander wrote a letter after hearing the Dharma, very thankful to me, but he misunderstood the Buddhist term, he wrote: Oh! It's hard to be born in China. Meaning: I was born in China, so lucky, and heard the Dharma. It means: being born in other countries, nothing great, America is also good to be born in, Europe is also good to be born in, but it's hard to be born in China. Wrote a letter, I corrected him with a cross, "China" (Middle Kingdom) doesn't mean that, China (Middle Kingdom)  refers to the center of culture, economy, Dharma, not the China of mainland China, Buddhist terms are not for your own interpretation. The so-called hard to be born in China means the center of culture, economy, the center of the right Dharma, hard to be born, hard to encounter. Below, in the Barbarian Borderland Difficulty: Barbarian Borderland translates to 'superior place,' those born here, their lifespan is a thousand years, life without untimely death, [attached to pleasures and unwilling to be taught, hence the sages do not appear among them,] Europe, America, where the material conditions are good, there is no Dharma, Europe, America are like this, too indulgent! [Not seeing the Buddha, not hearing the Dharma.]


[6. Blindness, Deafness, Muteness Difficulty.] For example: blind, can't see, ears deaf, mute, these are difficulties, can't see, can't hear, some are both deaf and mute, then it's very difficult to learn, unlike all of you here, right? Can listen to the Dharma, can see the Buddha's statue.


[7. Worldly Intelligence, Eloquence Difficulty.] Written above are three words: Cognitive Obstructions. It refers to worldly people who think highly of themselves, these politicians, scholars, who think they are great, no one can disagree with them. Cognitive Obstructions, the knowledge they know becomes an obstacle to Bodhi. Once again: the so-called cognitive obstructions, the knowledge of consciousness, various languages, texts, concepts, some articles are well written, some are good at speaking, some have good writings, these are worldly dharmas, and these worldly dharmas, thinking highly of themselves, the knowledge they know becomes an obstacle to the mind of Bodhi, thinking they are capable. So, the Dharma is not about academic qualifications, the Dharma is not about text, enlightenment brings liberation. The Dharma is not related to academic qualifications, the Dharma is not related to text, the Dharma is not related to these languages.


[8. Born before or after the Buddha Difficulty.] Born before the Buddha. [After the Buddha Difficulty.] Before the Buddha, born before the Buddha's appearance, didn't encounter the Buddha; after the Buddha, after the Buddha's nirvana, we today are the eighth difficulty of the Eight Difficulties: after the Buddha. But today, our greatest fortune, another Hui Lu Master appeared, not bad. (Applause from the audience) Thank you! It's necessary to encourage me a bit, thank you!


Now we take a fifteen-minute break, need to go to the bathroom, wash hands, use the restroom, then, we'll sing twice. Being a Buddhist disciple, you can't run away, if you run away, I'll call Avalokitesvara Bodhisattva not to bless you, try it. Alright, everyone, rest for fifteen minutes, then we come to sing the "Avalokitesvara Spiritual Response Song." It's raining so heavily! Telling you can't leave, means you can't leave, the Bodhisattva immediately shows a response for you to see. This song takes 13 minutes to sing, tomorrow is Sunday, a holiday! No need to hurry! Don't keep looking at your watch, it's not easy for me to get healthy, for me to be able to give a talk, right? It's not easy for everyone to gather together, to sing a song, it's precious! Don't be in such a hurry, right?


Everyone sings once for 13 minutes


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for 13 minutes, the second time we sing, we'll stand up to show our devotion. The first time we sing, sit down; the second time, stand up, because it's only 13 minutes each time. Singing the "Avalokitesvara Spiritual Response Song," we should learn the spirit of the Bodhisattva, not be like worldly people with all kinds of calculations, disputes, ego-clinging, and views. We should learn from Avalokitesvara Bodhisattva, serve sentient beings with the spirit of the Bodhisattva, work for the monastery without any complaints or grumbling, do our utmost, gain merits, cultivate our minds and natures, and learn the spirit of the Bodhisattva.


Alright! Please join palms, play the music. "Avalokitesvara Spiritual Response Song."


Dear attendees! Please stand up to show our devotion to the Bodhisattva. Next, let's sing with all our might from the diaphragm for the remaining 13 minutes. While praising Avalokitesvara Bodhisattva, chanting the holy name of Avalokitesvara Bodhisattva, and learning at the same time, remember to transform. Alright! Play the music. Join palms, stand up. When standing, join palms.


Dedication of merit, follow me in chanting: May the merits from chanting Avalokitesvara Bodhisattva, praising Avalokitesvara Bodhisattva, and reciting the "Avalokitesvara Spiritual Response Song," dispel disasters for all attendees, volunteers, and compassionate Bodhisattvas here.


Report the fourfold gratitude, relieve suffering in the three paths. If there are those who see or hear this, may they all generate the mind of Bodhicitta. Use up this retribution body, be born together in the Land of Ultimate Bliss.


May we be born in the Pure Land of the West, with lotus flowers as our parents. Upon the flower's opening, see the Buddha and understand non-birth, never regressing, accompanied by Bodhisattvas.


Prostrate to the Buddha once, twice, three times.


It's 10:30 now, I've delayed everyone a bit, may everyone dispel disasters and difficulties, always think of Avalokitesvara Bodhisattva. May everyone have no obstacles at the end of life, be reborn in the Pure Land. I wish everyone well, thank you. Amitabha! Amitabha!




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https://luthar.com/2003/08/15/how-kwan-yin-came-to-my-wifes-assistance-by-greg-goode-phd/

How Kwan Yin Came To My Wife’s Assistance: By Greg Goode, Ph.D.

1

May is my wife — beautiful, kind, humorous, intelligent and wise, graced with a strong and generous character. She’s from Jiangsu, China, and not yet a permanent resident in the U.S. We were married in July.

They took her away in August.

When the U.S. Immigration and Naturalization (INS) comes to incarcerate you, they don’t tell you where you’re going or how long you’ll be there. Being married to a U.S. citizen isn’t enough to keep you out of their clutches. They often don’t let you call a lawyer or family member.

For some reason they did call me after coming to our home and removing her. I was at work. They merely stated that May’s visa had expired, that she was going down to the local office and should be home that evening. But she was sent to the Hudson County Correctional Facility (New Jersey), with INS detainees on the 4th Floor and the felons on the 5th.

Some of her co-detainees had been behind bars for over 18 months and many were shipped directly back to their home countries.

Since the INS doesn’t tell you how long you’ll be there or when your next hearing is, you just wait. And wait. May did have lots of free time, and between bouts of worrying about me and her teenage son, she was able to make collect phone calls (at $5 per minute).

During that month I ran up close to $1000 in phone charges!

May was gone one month. Getting her out before she was deported to China was a combination of persistence, good friends, sound advice, compassionate employers (both May’s employer, and mine), an honest, hard-working lawyer, several hearings with an INS judge, lots of cash – all this and Kwan Yin!

Yes, Kwan Yin, the Buddhist Bodhisattva of Compassion, “She Who Hears the Cries of Sentient Beings.” For the first two weeks, May just worried and lost weight. But at the end of the second week, a new INS arrival brought in some Chinese Buddhist materials.

May took a look at the teachings and prayers, and saw a chant to Kwan Yin. It was a 36-line chant, invoking the name and blessings of Kwan Yin and other Bodhisattvas. The chant was accompanied by a printed form with 1000 checkboxes, to tick off each time you complete the chant. Although May was not a practicing Buddhist at the time, Buddhism had been in the air when she was growing up near Shanghai. So she felt the resonance and took up the chant.

After she’d chanted and ticked off all the checkboxes but didn’t have a photocopier, she just kept on going without the printed form. She began to chant 10, 14, 16, 18 hours each day. When they were let into the yard for their daily exercise and sunlight, she would chant outside.

Not having incense, she would roll napkins into joss sticks and burn them, seated cross-legged in the yard. She chanted more and more and more, until she was chanting virtually the entire time she wasn’t eating or putting in rack time. Several other Chinese ladies began to chant along with her. And for two weeks, there could be heard the soft melodic Chinese chanting of KWAN-YIN-PU-SA (Kwan Yin Bodhisattva). When May was released, her colleagues carried on with the chant. If it worked for her, it could work for them too!

When May returned home, she looked focused, calm, and glad to be out! She said that Kwan Yin had showered blessings upon her and her family.

She said that the chanting had kept her sane and prevented the worry she had felt the first two weeks. Now she continues the chanting and devotions to Kwan Yin. In addition to offerings at our home altar, May goes to the Buddhist temple next door to her work. Each day, she goes to say Thank You, to do an incense offering, and to pray for her family.

I can feel the umbrella of blessings from her practice, and wish the blessings upon all.

May all sentient beings be free of pain and suffering!

Greg GoodeGreg Goode works at a law firm, studied psychology and philosophy at the University of California, University of Cologne (Germany), and University of Rochester. A student of deep inquiry for decades until his search came to a peaceful and blissful conclusion, Greg has written about consciousness, culture, nondualism, psychology, yoga, meditation, Buddhism, and Advaita Vedanta. He is a contributor to the HarshaSatsangh, Nonduality Salon, MahaMudra and Dharma-Direct internet lists, as well as a co-moderator of the Advaitin list. He teaches Advaita and Madhyamika philosophy in New York City, and has a set of web pages on the Nonduality.com website called Presence.


---------------------------------------

Also, do watch this youtube video! 



 


John Tan commented: Very good 👍
HL's expressions can integrate dependent arising, emptiness and empty clarity into a single taste.  However the 开示录2, second and third line can be refined imo.

故舉⼀海,即印百川 this part is good.
百川會歸⼤海者,華嚴三昧也 this part should be refined.

舉⼀海,印百川。
舉⼀川,印大海。
超脱离歸,華嚴三昧也

 When we talk about dependent arising, we must not fall into entrance and exit, coming and going.

 And 舉 here means entire body-mind exertion.

 

 Note: see ChatGPT translation at the bottom

Compilation of recent writings by Venerable Hui Lu:

慧律法師2023.7.1開示節錄1
華嚴經義海百門重點有二:
一、守住緣起的因果法則。
二、守住一心真如的本體法界。
緣起是站在因緣果的角度而立,
性空是站在第一義諦大空一心真如,
人空、法空、空空而立的。
在緣起法裡面不能壞因果,
所作所為不能違背良心,
不能違背因果。
在性空的角度來講,
所作所為不能違背一真。
你有佛性,真心本如,
不可以違背。
能所不斷就違背一真,
違背你的本性。
妄念不斷,妄執不斷,妄分別不斷,
就違背了你的一真,
因為你也是佛。
緣起就是性空,
性空正是緣起,
華嚴經把它擴大到法界,
這緣起,因緣果的建立是在無自性,
正是一心真如擴大,
變成整個法界都無自性。
所以守住兩個角度,
其實是一,是不二。
守住因果法則,
做事不能昧著良心、良知,
講話也不能昧著良知、良心,
諸位,別人不知道你的虛偽,
但是你正在欺騙你的真如自性,
你自己很清楚。
慧律法師2023.7.1開示節錄2
我們所有語言文字都是叫你看開一點,。
要看破,同時懂得放下。
把佛法的智慧運用在緣起裡面,
緣起正是一真,一真正是緣起,
那麼,你今生今世坐在台下的生命,
就有真實的意義。
要知曉萬法其實只是鏡中之像,
不勞你如此的妄執妄分別,
不勞你如此的說謊,
也不必要對這個現起的假相太過住著。
我們要了解,
一切法都是在破除煩惱障和所知障,
這兩個障礙。
煩惱少一點了,
學佛就成功。
所知障少一點了,
你學佛就慢慢地走向成功。
而不是聽一聽,裝沒事,
好像懂,其實是原地打轉,
不身體力行的,
跟不懂是沒什麼兩樣的。
慧律法師2023.7.1開示節錄3
執著就會把生命變成累贅,
就沒有任何的意義。
對得取捨不斷,
對得很痛苦,
縱然你的理由充足,
對得很忿怒,
失去了理性的對,
倒不如回歸到理性、感性平衡,
如如不動的佛陀的境界。
什麼事就保持如如不動,
不取於相,
這個是最高的境界。
生命總要有一個指導,
要用一身真如法界來指導你的身口意,
回歸到一真,
一個真心本如,
這樣漸次第的讓你成就無上正等正覺。
慧律法師2023.7.1開示節錄4
修行的重點有兩個:
一、要懂得踩煞車。
你正在起貪念,
要懂得踩煞車。
你正在忿怒,
一定要懂得踩煞車,
再不踩煞車,
那種子就一直變成生死,
起無明,道理也講不通。
二、要化有為無。
知道緣起其實就是性空,
你能夠「無」,
有第一義諦大空,
就有出世間的智慧。
修行的關鍵在化有為無,
現在有爭執,其實無性。
現在有貪婪,其實無自性。
現在暴怒、瞋恨心,
其實無自性。
眾生因為不了解只是緣起,
所以他認為「有」,
有一種東西可以帶走,
到最後只有帶走你的業力。
慧律法師2023.7.1開示節錄5
供養是一種喜悅的心。
我們之所以布施,
是為了昇華自己,
並不是說我要獲得到什麼,
這是凡夫的觀念。
我今天之所以布施
是為了昇華我自己,
趣向於無上正等正覺,
所以我施捨。
施捨的重點在捨掉妄執,
捨掉內心裡面的著相,
捨掉無量劫來的無明,
叫作布施。
並不是說我今天布施是為了別人對我好,
這成了一種對價關係,
是商場的交易。
道場是絕對的價值真理,
並不是對價關係。
來三寶地,這個要先弄清楚。
慧律法師2023.7.1開示節錄6
什麼是佛法?就是心靈的革命。
佛法是自性上心靈的一種昇華,
所以它是一種內在心靈寧靜的革命。
心不妄執,智慧即現。
慧律法師2023.7.1開示節錄7
心淨則國土淨,
心性不空,哪來的淨土?
我指的是究竟的常寂光淨土。
塵性要空,智慧淨土就會現前。
身淨、語淨、意淨,則國土淨。
空去所有妄想、顛倒、執著,
名為見到真正的淨土。
慧律法師2023.7.1開示節錄8
所謂四威儀:
行,就是自利行、利他行。
聽經聞法是自利行,
弘法利生是利他行,
自利利他叫作「行」。
住,就是一切法無生,
你心就安住。
若不能體會一切法無生,
你心就安不住。
坐,等同如如不動,
就是空性的意思,
體悟空性名為坐。
臥,就是心入寂滅,
入大寂滅名為臥。
所以,什麼叫作行住坐臥?
行者,自利利他行。
住者,一切法無生。
坐者,萬法皆空。
臥者,入於如來大寂滅的智境。

慧律法師2023.7.1開示節錄1
華嚴經義海百門重點有二:
一、守住緣起的因果法則。
二、守住一心真如的本體法界。
緣起是站在因緣果的角度而立,
性空是站在第一義諦大空一心真如,
人空、法空、空空而立的。
在緣起法裡面不能壞因果,
所作所為不能違背良心,
不能違背因果。
在性空的角度來講,
所作所為不能違背一真。
你有佛性,真心本如,
不可以違背。
能所不斷就違背一真,
違背你的本性。
妄念不斷,妄執不斷,妄分別不斷,
就違背了你的一真,
因為你也是佛。
緣起就是性空,
性空正是緣起,
華嚴經把它擴大到法界,
這緣起,因緣果的建立是在無自性,
正是一心真如擴大,
變成整個法界都無自性。
所以守住兩個角度,
其實是一,是不二。
守住因果法則,
做事不能昧著良心、良知,
講話也不能昧著良知、良心,
諸位,別人不知道你的虛偽,
但是你正在欺騙你的真如自性,
你自己很清楚。
慧律法師2023.7.1開示節錄2
我們所有語言文字都是叫你看開一點,。
要看破,同時懂得放下。
把佛法的智慧運用在緣起裡面,
緣起正是一真,一真正是緣起,
那麼,你今生今世坐在台下的生命,
就有真實的意義。
要知曉萬法其實只是鏡中之像,
不勞你如此的妄執妄分別,
不勞你如此的說謊,
也不必要對這個現起的假相太過住著。
我們要了解,
一切法都是在破除煩惱障和所知障,
這兩個障礙。
煩惱少一點了,
學佛就成功。
所知障少一點了,
你學佛就慢慢地走向成功。
而不是聽一聽,裝沒事,
好像懂,其實是原地打轉,
不身體力行的,
跟不懂是沒什麼兩樣的。
慧律法師2023.7.1開示節錄3
執著就會把生命變成累贅,
就沒有任何的意義。
對得取捨不斷,
對得很痛苦,
縱然你的理由充足,
對得很忿怒,
失去了理性的對,
倒不如回歸到理性、感性平衡,
如如不動的佛陀的境界。
什麼事就保持如如不動,
不取於相,
這個是最高的境界。
生命總要有一個指導,
要用一身真如法界來指導你的身口意,
回歸到一真,
一個真心本如,
這樣漸次第的讓你成就無上正等正覺。
慧律法師2023.7.1開示節錄4
修行的重點有兩個:
一、要懂得踩煞車。
你正在起貪念,
要懂得踩煞車。
你正在忿怒,
一定要懂得踩煞車,
再不踩煞車,
那種子就一直變成生死,
起無明,道理也講不通。
二、要化有為無。
知道緣起其實就是性空,
你能夠「無」,
有第一義諦大空,
就有出世間的智慧。
修行的關鍵在化有為無,
現在有爭執,其實無性。
現在有貪婪,其實無自性。
現在暴怒、瞋恨心,
其實無自性。
眾生因為不了解只是緣起,
所以他認為「有」,
有一種東西可以帶走,
到最後只有帶走你的業力。
慧律法師2023.7.1開示節錄5
供養是一種喜悅的心。
我們之所以布施,
是為了昇華自己,
並不是說我要獲得到什麼,
這是凡夫的觀念。
我今天之所以布施
是為了昇華我自己,
趣向於無上正等正覺,
所以我施捨。
施捨的重點在捨掉妄執,
捨掉內心裡面的著相,
捨掉無量劫來的無明,
叫作布施。
並不是說我今天布施是為了別人對我好,
這成了一種對價關係,
是商場的交易。
道場是絕對的價值真理,
並不是對價關係。
來三寶地,這個要先弄清楚。
慧律法師2023.7.1開示節錄6
什麼是佛法?就是心靈的革命。
佛法是自性上心靈的一種昇華,
所以它是一種內在心靈寧靜的革命。
心不妄執,智慧即現。
慧律法師2023.7.1開示節錄7
心淨則國土淨,
心性不空,哪來的淨土?
我指的是究竟的常寂光淨土。
塵性要空,智慧淨土就會現前。
身淨、語淨、意淨,則國土淨。
空去所有妄想、顛倒、執著,
名為見到真正的淨土。
慧律法師2023.7.1開示節錄8
所謂四威儀:
行,就是自利行、利他行。
聽經聞法是自利行,
弘法利生是利他行,
自利利他叫作「行」。
住,就是一切法無生,
你心就安住。
若不能體會一切法無生,
你心就安不住。
坐,等同如如不動,
就是空性的意思,
體悟空性名為坐。
臥,就是心入寂滅,
入大寂滅名為臥。
所以,什麼叫作行住坐臥?
行者,自利利他行。
住者,一切法無生。
坐者,萬法皆空。
臥者,入於如來大寂滅的智境。
 
 
 
慧律法師2023.7.22開示節錄1
修行沒辦法造假,
你有宿世的無漏善根,速度就快。
你沒有宿世的善根,
修學佛道速度就慢。
你想走弘法的路線,
第一個,你的心靈要放在法界。
因為既然要弘法,
初發心即成等正覺,
心放在法界,
法界並沒有來也沒有去,
也沒有中間,也沒有終點。
初發心等如法界虛空,不增不減。
中間,等如法界,等如虛空,不增不減。
終極點,等如法界虛空,不增不減。
初發心即成等正覺,
等正覺不離初發心。
如果你想走弘法的路線,
必須有大無我、犧牲奉獻,
而且是只有付出,沒有半點希求,
包括名啊利啊,
包括對價的關係統統沒有。
慧律法師2023.7.22開示節錄2
了塵當下無自性,
本來就無生,
一切法本來就空寂一味。
這個「一味」叫做絕待,
並不是比較。
要了解佛陀是證量解脫的聖人,
他是絕待的心性流露,
而沒有辦法用語言,
所以叫做一味。
這個一,在強調它的寂滅。
佛陀的心靈是統一性的、
和諧性的、不增不減性的,
佛陀了悟這世間無一不是因緣法,
既是因緣法,就是空性,
所以佛陀走到任何的時間、空間,
都了悟空無自性,
這個叫做一味。
慧律法師2023.7.22開示節錄3
二乘人為什麼受限於叫做二乘?
因為要發大菩提,
度盡法界緣起的眾生,
他沒有做到緣起的圓滿相,
叫做二乘人。
那麼,大乘就是一個統一性的,
但是不夠圓滿。
唯佛是圓滿。
我們就把見法為實,名為小乘。
見法緣起,名為中乘。
了當下無性,本空寂一味,
名為大乘,姑且這麼說。
法無一二三,
根器自有三乘,
還是根性的問題。
今法是一,
這個「一」不是一,
是因為法法空無自性,
方便說叫做一。
修學佛道的人,
因為根器不同,
方便分成三種根性。
並不是修學佛道的有三種根器,
令這個法變成有三種的差異。
也不是說因為法是一,
令修學佛道就叫做一乘,
不是這個意思。
只是因為眾生根性不同,
自然就分為三乘,
而並不是法有三種,
當知究竟為一,
一乘法其實方便叫做三乘法,
因為令三乘所學的歸一個
究竟空無自性寂滅的,
所以,佛陀的心是寧靜的,
是安詳的。
這個安詳是人類最幸福的一種枕頭。
因為每天睡覺,他都是很幸福,
何以故?
無一物。
三即一乘,就是方便而立三乘,
其實就是一乘。
只是因為隨應根器的不同,
而這個法分為有三。
慧律法師2023.7.22開示節錄4
所有眾生痛苦的因緣,
造業的因緣,
輪迴不息的因緣,
修行障道的因緣,
都在這一句話:
沒有辦法止息能緣慮的分別心。
學佛的人,
關鍵都在一句話,
懂得放下,懂得離一切相,
二六時中沒有攀緣之心,
修行就抓到重點了。
慧律法師2023.7.22開示節錄5
究極無上菩提簡單講,
就是必須在複雜的緣起裡面過日子。
眾生複雜,正是菩提正道。
最惡劣的,正是菩薩之處。
菩薩沒有敵人。
慧律法師2023.7.22開示節錄6
只說萬法皆空,就壞了緣起,
只說萬法皆有,就壞了性空。
所以離空邊、有邊,也不住於中道。
兩邊沒有,就沒有所謂中道,
方乃契入中道。
中道就是無道,
沒有左邊,沒有右邊,
沒有中間。
沒有空,沒有有,沒有中,
叫做中道。
入中道的人,了諸法空無自性。
那麼,空無自性就是我們的真心。
所以,真心就是無性。
無性就是說你了解法無定法,
那麼,就知道沒有東西可以攀緣。
萬法能隨緣過日子。
慧律法師2023.7.22開示節錄7
眾生一定會有紛爭,
只要衝突不要太嚴重,
然後再慢慢從衝突當中去學習和諧,
因為法界本來就是這樣子,
在矛盾當中去完成統一,
那個就是佛陀。
華嚴的思想是絕待,
華嚴講的就是法界緣起,
生活在娑婆世界要了解他是緣起,
縱使對立的世間,
從對立的矛盾當中,
以此為增上緣,
變成佛道的逆增上緣,
正是修行的時候。
什麼人都順著你,
你不能成佛的,
因為沒有逆境可以磨練。
什麼人都逆著你,
沒有人鼓勵,
你才走到半路,
心靈就會枯萎而死。
慧律法師2023.7.22開示節錄8
世界上最好的語言,
最棒的語言,就是態度。
態度至誠和善,
這個就是最棒的語言。
最棒的語言就是不須要語言。
最棒的禮物就是不須要真正的禮物。
也就是你的態度要誠懇,
還有柔和的語言,
堅持不傷人。
慧律法師2023.7.22開示節錄9
一切法無相就是世間的真相。
慧律法師2023.7.22開示節錄10
生命,它是一種觀念,
正確的觀念就有正確的幸福。
今天你坐在這裡,
就是要奠定正確的觀念,
正確的知識,正確的常識,
正確的佛陀的知見。
為什麼?
就是要建立永恆的幸福。
緣起法沒有連接性空,
沒有永恆的幸福。
所有的緣起連接到性空,
永恆的智慧,
這個叫做永遠的幸福。
慧律法師2023.7.22開示節錄11
性空不礙緣起,
能緣不可得,
所緣不可得,
但是不可以壞能所,
了能所無性,
就是佛陀的真心。
所以佛法不是破壞者,
它是順著這個緣起,
你今天不懂得緣起,
你的婚姻一定不幸。
記得,順著因緣去解脫。
而不是因緣已經造成,
卻牢騷抱怨,暴力破壞。
慧律法師2023.7.22開示節錄12
空性具有法界緣起恒沙功德,
講恒沙功德,就是法界緣起,
要不然什麼叫功德?
諸位,實踐叫做功德。
不能只有空談理論,
智慧叫做性空,
我們常常講功不唐捐,就是要實踐啊!
為什麼你坐在這裡叫功不唐捐?
它是正向的緣起。
你今天得聞華嚴智慧的法界緣起,
這個金剛種功不唐捐。
經百千萬劫,它都不會消失,
這叫做無漏的金剛種。
世俗的財產這輩子花一花就過了,
是不是?
為什麼經典裡面講:
諸供養當中,法供養為最?
一切的供養當中,以法的供養功德最大。
一個人在人生失去方向的時候,
有時候一句話,剛好他要的,
不只是救了他一命,
而是救了他全家。
慧律法師2023.7.22開示節錄13
所有的方便如果不入於真實,
就沒有意義。
所有的緣起不入於性空,
就沒有意義。
煮飯沒有性空的道理,
煮飯只是結個緣。
參加法會沒有性空的真理,
只能說拜拜佛運動也不錯,
種種善根。
性空,是大智的種子啊!
拜佛是為了開智慧,
又不是參加奧運。
對不對?
性空才能入於實際理趣。
在佛門裡面要得到種種的真實,
真實就是大智的性空。
慧律法師2023.7.22開示節錄14
見塵相,著,就是邪見,
著相就是邪見。
見塵空,就是正見。
正見絕對也沒有立一個正,
見塵相住著,就是邪。
見塵相性空,就是正。
見塵相空,唯一個真心。
所以邪正就是著與不住著,
正見就是無見,
沒有能見,沒有所見,
這裡有四著重點:
沒有能見,沒有所見,
不落入有見,不落入無見,
名為正見。
慧律法師2023.7.22開示節錄15
千萬不要誤認為心外有法,
心外有法就有攀緣,就有愛恨之心,
我們現在存活的人生,從你出生到今天,
用你的心靈記憶寫你自己精彩的人生,
記憶變成你的人生。
你以前的攀緣,看不破的,現在也是記憶。
記憶就是影像,影像就變成你心中的歷史的一頁。
所以我們把心中的影子,心中的語言文字、陰影,
變成我們一輩子的依靠。
剛好依靠錯誤,所以我們因為心外有法而顯這個愛恨。
其實,心外無法,愛恨不可得,沒有任何的意義。
但是問題來了,這個緣起不好過,
沒有這個緣起,你就沒有辦法今天坐在這個地方,
所以你有今天緣起,你才有明天的希望啊!
所以,之所以修行難,就難在這個地方。
你要除業報,記得,
心外無法,不要去攀緣,平淡地過日子。
怎麼樣能夠除業報呢?
從今日起,攀緣的心放下,業報即除。
簡單講,本來無一物,何處惹塵埃?
慧律法師2023.7.22開示節錄16
所謂最難放下的,是放下貪瞋癡,放下愛恨,
不是叫你放下如來的大智慧,
不是叫你放下勝善知識,
不是這個意思。
放掉惡,留有聖潔的善。
慧律法師2023.7.22開示節錄17
人很可怕的,為了那一點死要面子,
死要虛偽的尊嚴,寧可不要佛陀的正見真理。
眾生對於錯誤為什麼一直堅持?
就是臉拉不下來, 這是最大問題。
所以死要面子的人是真理的送終者,
他可以把真理掩蓋,埋在棺材裡面,
但是,他就是要面子,就是死在炫耀,
為了得到虛偽的掌聲和榮耀,
而不知道自己負的因果有多大,
斷眾生的法身慧命,你扛不起的。
奉勸所有的法師、居士,要說法,行!
你要依據如來的正見。
要依據祖師的知見。
慧律法師2023.7.22開示節錄18
萬法都是一真法界,
沒有什麼複雜的。
把複雜的變成一真心,
就叫做學佛。
把一個真心變得很複雜,
爭執不斷,那個叫凡夫。
慧律法師2023.7.22開示節錄19
如果還沒有像佛一樣破除能所,
對事情的看法就很重要。
你的看法是負面的,你就痛苦不堪。
你的看法是健康的,你的心靈就快樂。
凡事負面思考,你的心就有陰影。
聽經聞法,擁有健康的心靈,
不會著於陰影,
會知道逆增上緣的可貴,也懂得謙卑,
了解別人的讚歎不代表自己的成就,
哇!那不得了,
所以你還沒有到佛的境界,先要有健康的看法。
慧律法師2023.7.22開示節錄20
真心叫做頭,
知見叫做頭上安頭。
起有見,起無見,
都是頭上安頭,都是心垢,
那就見不到如來的真心。
是故如來的正見是清淨的,
清淨什麼意思?
是無一物。
只要頭上安頭,見就是垢。
你有種種的看法就是心垢。
落入有見,心垢;
落入無見,心垢;
落入亦有亦無見,心垢;
落入非有非無見,心垢;
落入凡夫見,心垢;
落入聖人見,心垢。
眾生因為取相的妄見,
不知道萬法無能所,
執塵有實體可見,
就是妄見。
諸位,你看出去的東西,
沒有一樣是你的。
你看出去的東西,
沒有一樣是真的。
記得,隨緣過日,
不要忘記自己的時空,
你扮演什麼角色,
該扛起的責任,
就必須負責到底,
你不能說凡所有相皆是虛妄,
就變成一種錯誤的消極。
不!佛法是緣起的積極,
他是理性的主人,
不是感性的奴隸。
師父,你怎會主動?
為什麼為大家說法?
因為這是我生命當中真理的全部啊!
我為法師而活著,榮耀;
我為在家居士而活著,榮耀;
我為無量無邊眾生法身慧命而活,榮耀。
這不須要人家教,對不對?
我們也不須要有對價關係,是不是?
心靈的喜悅跟安詳,
是我們真如自性最佳的禮物。
自己賞給自己最佳的禮物,就是喜悅。
自己賞給自己最佳的禮物,就是安詳。
慧律法師2023.7.22開示節錄21
學佛,一句話:
化有為無,就成阿耨多羅三藐三菩提。
學三藏十二部經典,
不能離開這句關鍵的話,
把有化為無,
把紛爭化為清涼,
不要對命運有所爭吵。
 
 
 
The ChatGPT translation is far from perfect but can give an idea of what the above is pointing at: 

ChatGPT
!

The excerpts from Master Hui Lu's teachings on July 1, 2023, are profound and encompass various aspects of Buddhist philosophy. Here is a translation:

  1. The Avatamsaka Sutra (Flower Garland Sutra) has two key points: First, uphold the principle of dependent origination and causality. Second, sustain the fundamental Dharmadhatu of One Mind Suchness true nature of the mind.

  2. Dependent origination is understood from the perspective of cause, condition, and effect, whereas emptiness is viewed from the ultimate truth of the vast emptiness of the true nature of mind, encompassing the emptiness of people, phenomena, and emptiness itself.

  3. In the realm of dependent origination, one must not violate the law of causality, act against one's conscience, or contravene the principles of cause and effect.

  4. From the perspective of emptiness, actions must not contravene the ultimate truth. The Buddha nature and true mind should not be betrayed. Not cutting off subject and object is to violate One True [Suchness], violating your true nature.

  5. Dependent origination is essentially emptiness, and emptiness is indeed dependent origination. The Avatamsaka Sutra expands this to the realm of Dharma (law or principle), where the establishment of cause, condition, and effect is inherently without self-nature, reflecting the expansion of the true mind into the entire realm of Dharma without self-nature.

  6. Therefore, maintaining both perspectives is essentially maintaining unity, not duality. Upholding the law of causality involves acting and speaking without deceiving one's conscience and wisdom. Others may not know your deceit, but you are deceiving your true nature, which you are well aware of.

  7. All language and text are meant to enlighten us to see through the illusions and understand the importance of letting go. Applying the wisdom of Buddhism in the context of dependent origination, where dependent origination is the ultimate truth and vice versa, gives real meaning to our lives.

  8. It is crucial to understand that all phenomena aim to eliminate the obstacles of afflictions and ignorance (Soh: afflictive and knowledge obscurations, see https://www.rigpawiki.org/index.php?title=Two_obscurations). Reducing these obstacles leads to successful Buddhist practice. Merely listening without genuine practice is no different from not understanding at all.

  9. Attachment turns life into a burden, devoid of meaning. Being constantly attached to gains and losses, suffering, and anger devoid of rationality is inferior to returning to a state of rational, emotional balance, and the unmovable state of the Buddha. Maintaining an unmovable state without attachment to appearances is the highest state.

  10. Life requires guidance. One should use the true nature of the Dharma realm to guide one's body, speech, and mind, returning to the ultimate truth and the true mind. This gradual process leads to supreme enlightenment.

  11. The essence of practice involves two key points: First, knowing when to apply the brakes when experiencing greed or anger. Failure to do so turns these seeds into endless cycles of ignorance and unreason. Second, transforming existence into non-existence. Understanding that dependent origination is essentially emptiness, and that current disputes, greed, and anger have no self-nature, is crucial. Beings, not understanding this, believe in the existence of things that can only lead to the carrying of karma.

  12. Offering is an act of joy. The purpose of giving is self-transcendence, not for gaining something in return, which is a worldly view. The focus of giving is to relinquish false attachments, inner clinging, and the ignorance of countless eons. It is not about expecting others to treat you well in return, which would reduce it to a transactional relationship. The Dharma place represents absolute truth, not a transactional relationship.

  13. What is Buddhism? It is a revolution of the mind, a sublimation of one's intrinsic nature, leading to inner peace and wisdom. When the mind is free from delusions, wisdom manifests.

  14. If the mind is pure, the land will be pure. The ultimate Pure Land of Constant Peace and Light can only manifest when the mind is free from dust-like defilements. When the body, speech, and mind are pure, the Pure Land manifests. Freeing oneself from all delusions and attachments reveals the true Pure Land.

  15. The four dignities of a practitioner are: Walking, which includes actions for self-benefit and benefiting others. Listening to the teachings benefits oneself, while propagating the teachings benefits others. Dwelling is to realize the non-arising of all phenomena, allowing the mind to rest in peace. Sitting is equivalent to unmovability and understanding emptiness. Lying down represents entering into the tranquility of cessation.

  16. In the context of practicing the Dharma, one cannot fake progress. If one has virtuous roots from past lives, progress in learning the Buddha's way is faster. Without these roots, progress is slower. To follow the path of propagating the Dharma, one must place their mind in the realm of Dharma, which neither comes nor goes and has no beginning or end. The initial aspiration for enlightenment is equal to the infinite realm of Dharma. This aspiration never departs from enlightenment. To propagate the Dharma, one must have a selfless attitude, willing to sacrifice without expecting anything in return, including fame or material benefits.

  17. Understanding the emptiness of all phenomena right now, as they inherently lack self-nature and are inherently empty and tranquil, is crucial. This 'one taste' or uniformity emphasizes the cessation and unification of the Buddha's mind, which understands all phenomena as dependent and therefore empty. The Buddha's realization that all phenomena lack inherent nature applies to all times and spaces.

  18. Why are followers of the two vehicles limited? It's because they have not fully realized the dependent origination of all beings in the Dharma realm. The Mahayana is unified but not fully complete; only the Buddha is complete. We regard seeing phenomena as real as the lesser vehicle, understanding phenomena as dependent origination as the middle vehicle, and realizing the inherent emptiness and tranquility of phenomena as the greater vehicle. Though Dharma is one, beings have different capacities, leading to the three vehicles. However, these capacities do not change the oneness of the Dharma.

  19. All suffering, the creation of karma, the endless cycle of reincarnation, and obstacles in practice stem from the inability to stop the discriminating mind. The key to Buddhist practice is to let go and detach from all appearances, maintaining a non-attached mind at all times.

  20. Ultimate enlightenment, in essence, requires living amidst the complexities of dependent origination. Complexity signifies the true path of enlightenment. The worst situations are where Bodhisattvas thrive, as they have no enemies.

  21. Emphasizing only the emptiness of all phenomena destroys the principle of dependent origination, while focusing solely on their existence negates their emptiness. Thus, avoiding both extremes and not dwelling in the middle way is the key to entering the true middle way, which is beyond concepts of emptiness, existence, and even the middle way itself. Understanding the emptiness of all phenomena reveals our true mind, which is beyond characteristics and concepts.

  22. Conflicts among beings are inevitable. Learning to harmonize from these conflicts, as the Dharma realm inherently involves contradictions, is the essence of the Buddha's teachings. The Avatamsaka Sutra's concept of absolute equality emphasizes understanding the world as dependent origination. Life in this world, despite its contradictions, provides opportunities for spiritual growth. Those who face only agreement cannot attain Buddhahood, as adversity is necessary for spiritual development. Those constantly opposed without support may find their spirit withering away.

  23. The most powerful language in the world is attitude. A sincere and kind attitude is the best form of communication, surpassing the need for words. The best gifts are those that do not require physical presents but the sincerity and gentleness of one's attitude, avoiding harm to others.

  24. The ultimate truth of the world is that all phenomena lack inherent characteristics. This understanding is key to recognizing the true nature of reality.

  25. Life is a concept, and correct concepts lead to genuine happiness. Establishing correct concepts, knowledge, common sense, and insights of the Buddha is essential for lasting happiness. Connecting dependent origination with emptiness brings eternal wisdom and happiness.

  26. Emptiness does not hinder dependent origination. While phenomena and their objects of perception are unattainable, one should not destroy the relationship between subject and object. Realizing that subject and object has no [inherent] nature is the true mind of the Buddha. Buddhism is not about destruction but about following dependent origination. Without understanding this, relationships and marriages are doomed to fail. Remember, liberation comes from following causality, not from resentment and destruction when things go wrong.

  27. Emptiness encompasses the countless virtues of the Dharma realm. Practicing these virtues, rather than mere theoretical discussion, is essential. Being present in this moment, hearing the wisdom of the Avatamsaka Sutra, is like planting an indestructible seed that will not perish over countless eons. Worldly possessions are transient, but the teachings of the Dharma are the greatest form of offering. Sometimes, a single word can save not just one life but an entire family.

  28. If expedient means do not lead to truth, they are meaningless. All phenomena, if not understood in the context of emptiness, are pointless. Cooking rice or attending religious ceremonies without understanding emptiness are mere activities. Emptiness is the seed of great wisdom. Understanding and practicing the Dharma leads to the realization of ultimate truth and wisdom.

    Excerpt 14: "Seeing the form of dust and attaching, that is heretical view, Attaching to form is heretical view. Seeing the emptiness of dust, that is right view. Right view does not establish a 'right' at all, Dwelling in the form of dust is heresy. Seeing the nature of dust's form as emptiness, that is right. Seeing the emptiness of dust's form, is the only true mind. Therefore, right and wrong are about attaching and not dwelling, Right view is no view, There is no seer, nothing seen, Here are four emphases: No seer, nothing seen, Not falling into having view, not falling into not having view, This is called right view."

    Excerpt 15: "Do not mistakenly think there is Dharma outside the mind, If there is Dharma outside the mind, there are attachments, there are emotions of love and hate, Our current living life, from your birth to today, Write your splendid life with the memory of your mind, Memory becomes your life. Your previous attachments, now not seen through, are also memories. Memory is imagery, imagery becomes a page in the history of your heart. Thus, we take the shadows in our heart, the words and shadows, And make them the reliance of our lifetime. Just relying on the wrong, thus we manifest love and hate because of external Dharma. In fact, there is no Dharma outside the mind, love and hate are unattainable, without any meaning. But the problem comes, this conditioned genesis is hard to pass, Without this conditioned genesis, you wouldn't be able to sit here today, So you have today's conditioned genesis, then you have hope for tomorrow! Therefore, the reason why cultivation is difficult, is difficult in this place. You want to remove karmic retribution, remember, There is no Dharma outside the mind, do not attach, live your days plainly. How can you remove your karmic retribution? From today onwards, put down the heart of attachment, karmic retribution will be removed. Simply put, originally there was not one thing, where can dust alight?"

    Excerpt 16: "What is called the hardest to put down, is to put down greed, anger, and ignorance, to put down love and hate, It's not telling you to put down the great wisdom of the Tathagata, It's not telling you to put down the knowledge of virtuous mentors, It's not this meaning. Discard evil, retain the holy good."

    Excerpt 17: "People are very scary, for that bit of dying for face, Dying for false dignity, rather not wanting the Buddha's right view truth. Why do sentient beings persist in error? It's because the face can't come down, this is the biggest problem. Therefore, those who die for face are the enders of truth, He can cover the truth, bury it in the coffin, But, he just wants face, just dies in showing off, For the sake of obtaining false applause and glory, And doesn't know the magnitude of the causality he bears, Severing the Dharmakaya wisdom life of sentient beings, you can't bear it. I advise all Dharma masters, lay practitioners, to speak Dharma, go! You should according to the Tathagata's right view. According to the Ancestors' knowledge."

    Excerpt 18: "All Dharma is one true Dharma realm, Nothing is complicated. Turn the complicated into one true mind, That is called learning Buddhism. Turn one true mind into very complicated, Constant disputes, that is called a mundane person."

    Excerpt 19: "If you have not yet broken through like the Buddha, the able and the so, Your view of things is very important. Your view is negative, then you are in unbearable pain. Your view is healthy, then your mind is happy. Everything negative thinking, your heart has a shadow. Hear the sutras, hear the Dharma, have a healthy mind, Will not attach to shadows, Will know the value of adverse increasing conditions, also understand humility, Understand others' praise does not represent your achievement, Wow! That's incredible, So you have not yet reached the Buddha's realm, first have a healthy view."

    Excerpt 20: "The true mind is called the head, Knowledge is called adding a head on top of the head. Arising having view, arising not having view, Both are adding a head on top of the head, both are mind impurities, Then cannot see the Tathagata's true mind. Thus the Tathagata's right view is pure, What does pure mean? It is without one thing. As long as adding a head on top of the head, the view is impurity. You have various views, that is mind impurity. Fall into having view, mind impurity; Fall into not having view, mind impurity; Fall into both having and not having view, mind impurity; Fall into neither having nor not having view, mind impurity; Fall into mundane view, mind impurity; Fall into holy view, mind impurity. Sentient beings due to grasping form's delusion view, Do not know all Dharma has no able and so, Clinging to dust as having real substance to see, That is delusion view. Ladies and gentlemen, the things you see out there, Not one thing is yours. The things you see out there, Not one thing is real. Remember, pass your days according to conditions, Do not forget your own time and space, The role you play, The responsibility you should bear, You must be responsible to the end, You cannot say all forms are false, Then become a kind of mistaken negative. No! Buddhism is conditioned genesis's positive, He is the master of rationality, Not the slave of sensibility. Master, how can you be proactive? Why speak Dharma for everyone? Because this is the entirety of truth in my life! I live for the sake of Dharma masters, glory; I live for the sake of lay practitioners, glory; I live for the sake of the Dharmakaya wisdom life of boundless sentient beings, glory. This does not need others to teach, right? We also do not need to have a transactional relationship, right? The joy and peace of mind, Are the best gifts of our Tathagata self-nature. Give yourself the best gift, which is joy. Give yourself the best gift, which is peace."

    Excerpt 21: "Learning Buddhism, in one sentence: Transforming existence into non-existence, then achieve Anuttarā Samyaksaṃbodhi. Study the Tripitaka and twelve divisions of scriptures, Cannot depart from this key sentence, Transform the existence into non-existence, Transform disputes into coolness, Do not argue with fate."