He became a monk at the age of twenty-seven, but did not receive the formal bhiksu (monk) precepts until the age of forty-two. Meanwhile, he practiced asceticism and recitation (of the name of Amitabha Buddha).
After receiving the full bhiksu precepts, he dwelled in a cave in the mountains where he practiced meditation alone for thirteen years and attained an elevated level.
He came to Taiwan in 1947 and founded several monasteries, among them the Ch'eng-tien Temple of Taipei and Miao-tung Temple of Kao-hsiung. He had inspired a great many people into the dual practice of Zen and Pure Land doctrines. Those all the description above was taken/copy and paste directy from this source:
http://vajrasword.blogspot.com/p/analects-of-master-kuang-chin.html
In Taiwan Master Guang Qin was known as Sui Guo He Shang( the Master who ate fruits only), for his only diet was eating fruits ( this starting when he was 50 years old if I am not mistaken). Once people asked him why he only ate fruits. Then Master Guang Qin answered in a very humble way: Once he lived for several years in the forest to practice Buddhism, and fruits was the only option for him to eat. After that it become a habbit so he just continued eating fruits.
Chapter 1 - On Practice
Chpater 2 - On Keeping the Precepts
Chapter 3 - On Reciting the Buddha's Name
Chapter 4 - On Reciting the Sutra
Chapter 5 - On the Sense of Self
Chapter 6 - On Calming the Mind
Chapter 7 - On Forbearance
Chapter 8 - On Gossiping
Chapter 9 - On Work Ethics
Chapter 10 - On Habitual Patterns
Chapter 11 - On a Simple Life
Chapter 12 - On the Foul Body
Chapter 13 - On the Pure Land
Chapter 1 – On Practice
1. The negative karma we have accumulated in the eons has grown as high
as a mountain.The
purpose of practice is to eradicate such karma. If we fail to
practice diligently andcontinue to create
more negative karma, that mountain of
obstruction will grow to evermore formidable height,
barring us from escaping
the cycle of birth and death.
2. Ascetic practice means
cleansing our minds, or replacing the bad seeds within us:
washing away the seeds of
greed, anger, and ignorance common people cling to,
replacing them by
lovingkindness, compassion, sympathetic joy, and equanimity, whichare the seeds
of Buddhahood and Bodhisattvahood.
3. Ascetic practice is no
easy matter! In our daily lives, we must train our minds to
abstain from calculations
and from discrimination. That is the essence of ascetic practice.
4. To practice, or be a
practitioner, is easier said than done. As we are all subject to thecommon
ailments of greed, anger, ignorance, pride, and doubt, let us carry out
monasticduties with a purpose to train our minds and untie ourselves from such
fetters. Only if wehave attained that can we set out on the path of practice.
5. The purpose of
practice is to eliminate our greed, anger, and ignorance so that our
deeds, words, and
thoughts will be pure and clean.
6. Wisdom will not unfold
for those who do not eradicate their greed, anger, and
ignorance.
7. Likewise, those who
cling to the pleasure of the six gunas (sense objects, i.e. sight,
sound, smell, taste,
touch, and ideas) cannot unfold their wisdom.
8. Most of the karma we
are born with are negative, few are virtuous. Therefore, we must practice
asceticism
to eradicate our karmic obstructions.
9. Only after we have
expelled evil thoughts can right mindfulness come to the fore and steer us away
from klesa (vexations, i.e. attitudes, views, emotional states, or conditions,arising
from attachments, that cause suffering or disharmony).
10. Asceticism is a great
help in support of practice. Thus the great patriarchs and Bodhisattvas Manjusri,
Samantabhadra, Avalokitesvara, and Ksitigarbha all took asceticism as their vow
and practice. Now, in our practice, we ought to follow their determination, treading
the paths of the bodhisattvas.
11. When Master Hsu Yun
set out on his pilgrimage, he left bare-footed, took along only a stool and a
simple bundle, and passed many a day with scanty food. He would just follow his
path, never worrying about the next day. Since his mind was free of clinging,all
the dragon kings and devas safeguarding the Dharma
protected and maintained him.We simply lack such determination; or else there
should be nothing we might not accomplish in our practice.
12. "Wild cranes
seek no fodder: the wide world is theirs." They fly and rest as they
please and are truly
"free." Our practice ought to be like that: tranquil wherever we are,free
and easy whether at rest or in action. Come what may, our minds should remain
still and unmoved. Such is the state of "samadhi (perfect
absorption)."
13. Expect and embrace
obstacles! For without them, we cannot make progress in our practice. Only when
we comprehend the true nature of adversity and be free of vexations would our
wisdom unfold. For example, when provoked by someone, our minds nevertheless
remain tranquil, calm, and free of vexations. That is the essence of practice.
14. Practice means
"doing what others won't;" only in this way will we be able to eradicate karma and raise
merit. Therefore, we should vow to practice diligently. Let usnot argue with
others and refuse to take up tasks because "That matter is no concern of mine,"
bickering as worldly persons are wont to do. Practitioners do not haggle, do
not calculate how much work "they" have done as opposed to
"I." Such behavior undermines practice and would not facilitate the
advance of merit and wisdom.
15. Practice aims at
retrieving our true nature: "that certain state" in which we were
before we were born. You fail to understand this now because your wisdom has
not yet unfolded. It is like the moon veiled by dark clouds: its true nature,
although shining,cannot be seen.
16. Practitioners should not
quibble over who is right or wrong. When accused of being in the wrong, accept
it even though you know you are right. If you are ready to admit mistakes, you
will remain untroubled; if not, your mind will be disturbed and vexation will
follow.
17. Ascetic practice
means training yourself to "renounce your body" (i.e. renouncing
physical desires and
cravings). You should realize that no matter how well you take care of it, this
body is unreal and will eventually decay. What does it mean when we speak of "renouncing
the body?" It means to dress unobtrusively, to eat plain fare, and in
general to live a moderate life. Stop craving for lavish clothes, meals, and
living conditions is the first step into practice.
18. The harder the path
of practice, the closer to enlightenment you will be. Do not expect people to
treat you well, otherwise you shall be no different from a lay person.
19. Learn to take losses
or be taken advantage of without resentment. Strive to be tolerant rather than
calculating so that you may progress in practice.
20. "Keep constant
watch over our own transgressions, and we will not stray from the right
path." The more we practice, the easier it will become for us to discover
our own shortcomings and feel remorse.
21. Practice to remain
tranquil and unfettered whether in action or at rest. What does this mean? It
means that while you are active, your mind should stay calm and unswayed by your
concerns; but while you are at rest, you must not cling to the idea, or to the appearance,
of "motionlessness."
22. "Sweep the dust
by reciting the name of (Amitabha) Buddha, and the Lotus will flourish." This
stanza means that we practitioners ought to be guided by right mindfulness, purify our
minds and turn all evil thoughts into proper ones by incessant recital of the Buddha's
name.
23. Take everything as it
comes; nothing ought to disturb the mind of a practitioner.
Forgo your cravings for
worldly goods such as lavish clothes, meals, housing, cars, as well as all your
sense of judgment, praise, or blame. Once you have untied yourself from physical
and mental distractions, wisdom will unfold. Conduct your daily lives in an unobtrusive
fashion -- the path is the wisdom of ordinariness. Also, abstain from both vexation
and exultation. Treat others neither overly kind nor too harsh. Foster good karmic
affinity with others when occasions arise but do not court their favor. Be
forever on the watch over your own thoughts and take note whenever an evil
notion arises.
24. The only way to grasp
the essence of the Dharma is to practice in person. Once you have truly
understood the bitter misery of both living in this world and the perpetual wandering
through the cycle of rebirths, your wisdom will unfold. Increasing awareness will
then lead you on to the path of supreme enlightenment.
25. Once you have
obtained wisdom through practice, your mind will become clear and keen, and you
shall be able to complete all your tasks satisfactorily and without obstacles. Therefore,
to deliver other beings, you must first liberate yourself lest you should lead them
astray. Then people will more readily accept your teaching.
26. Practice requires
perseverance; do not aspire to any instant enlightenment. Without reciting the
name of the Buddha continuously thereby removing omnipresent illusions, how can
you hope for any attainment? But if you exercise faith, dedication, and
practice reciting the name of the Buddha continuously, even during your daily round,
you will quite naturally arrive at an enlightened mind and at the realization
of the buddha-nature immanent in all beings.
27. Come what may: the
mind of a practitioner ought to remain calm, unfettered, and
unobstructed. Indeed, it
is at the attainment of such "complete freedom" that our practice aims.
28. In order to attain
true comprehension of the Dharma, you must practice yourself. Just as they say,
"He who drank it knows whether the water was cold or warm." Go ahead and
practice yourself; only then may you have genuine attainment.
29. Emulate the good
(examples given by others), ignore the bad. Keep your sense of right and wrong
to yourself. Unpleasant circumstances are propitious for the practice of forbearance.
Practice is not about judging who is right or wrong or who has more reason. Rather,
the strength of practice lies on whether you can remain undisturbed under challenge.
30. It may come to pass
that the master blames you for not having swept the floor even after you have
indeed done so. If you object, debating right and wrong, you will not yet be in
any way different from a lay person. If, however, you accept the reproach, answering,
"Fine, I shall sweep it again," you have set out into practice.
31. "Forbearance"
is fundamental to practice. If you forbear with others, you will be able to
reform people wherever you go because forbearance brings forth moral conduct and
forestalls resentment. As people enjoy your company, you will quite naturally
attract them toward practice.
32. Practice forbearance!
This is the root and foundation of our practice. If you lack forbearance, you are a
monastic practitioner in name only. Therefore, do not presume that you are
right in whatever you do. If you don't abstain from seeing everything your
"own way," you can never practice forbearance.
33. Practice means
looking inward and gain awareness of your own mind, not going after matters of
the outward world. Instead of tying your happiness solely on agreeable circumstances,
your mind should naturally be filled with dharmic joy from practice. Guard
yourself against capriciousness and indecision lest your mind should come under
the sway of external conditions. If you can abstain from attachment to the form
and sense of "self," you are honestly treading the path of practice.
34. In your practice,
strive to personify lovingkindness and compassion. This must radiate from the
expression in your eyes and let people sense that here, indeed, is a kind,compassionate
person. Only then will you be able to summon people toward faith in the Buddha,
learning and practicing Buddhadharma.
35. In group practice, if
one attains a certain level, all others benefit. They will be inspired to
follow his/her example and practice vigorously. Since all of you wish to
practice and karmic affinity has brought you together, you ought to help and
encourage each other along the way. If, however, you allow sentiments of judgment,
jealousy, and delusion to flourish, it will not only affect your companions'
resolution but will also impede your own tranquility in practice.
36. Practice aims at
unfolding wisdom, but you ought to cultivate merit as well. Be
forever merciful and
compassionate, try your best to help those in need and foster good karmic
affinity with others. This, then, is the dual practice toward gaining both merit
and wisdom.
37. Set out with the dual
practice toward gaining merit and wisdom. As you get on in life, gradually
attaining both, you will quite naturally reach the ultimate goal of practice.
38. Be merciful to all
beings. Remember that they, like us, were born into this world so as to
practice and plant good seeds. Therefore, be merciful and compassionate. Tread
the bodhisattva-path and wish that: "May all beings, sentient or
otherwise, acquire buddhawisdom."
39. Worshippers bring
offerings to the temple with the intention of seeking merit. You
must not assess these
offerings at their material value. Whatever is offered, if only a blade of
grass, we should accept with joy. Most important of all: do not distinguish the
offerings; for as soon as you do, you would desire the good ones and despise
the bad.You might become vexed or even create negative karma through sneering
at them hence spoil your practice. Handle the offerings as they come, use your
wisdom to make the best out of them. Such will then be in keeping with the dual
practice toward attaining merit and wisdom.
40. Those who wish to
tread the bodhisattva-path must never think, "As long as I myself am doing
fine, what are the others to me?" It is indeed the others whose welfare
should always be foremost on your mind -- even at your own expenses. On the
other hand, if you only look after your own concerns, endless delusive
vexations will follow.
41. Monastic
practitioners ought to be kind and compassionate to all beings while providing them with
expedient guidance for practice. Remember, all bodhi fruits grow out of loving ,kindness and
compassion.
42. After I am gone,
there is no need to worry that no one would guide you in your practice. Just remember
what I told you: reciting the name of the Buddha; practice diligently and with firm
determination; abstain from the pleasures of the six senses; adapt yourselves
to circumstances (rather than insisting on your own way). If you are able to do
so, it will be as if I were still among you.
43. You might enjoy a
great deal listening to your Master's expositions and feel them
quite agreeable. However,
such "agreeableness" reflects the stage reached by your
Master. As for your own
level of attainment, it depends on how much you put those
teachings into practice.
Only through such a process will you be able to fully comprehend and verify
their truthfulness and usefulness.
44. True listening does
not rest in how much you have listened to your Master but in
how well you have
listened. Even if you have listened well, you would benefit only if
you can apply properly
what you have heard to the circumstances you come across.
45. We who chose the path
of ascetic practice ought to regard all circumstances and
hardships as good
opportunities to discipline our minds and bodies. Such training will
help to cut off our
delusion and vexations, to cleanse our habitual patterns, and to
toughen us against all
resistance. Merely performing laborious tasks in the temple
certainly does not turn
us into ascetics. Therefore, you who have left home for practice ought not to
be afraid of hardships. Only through overcoming continuous adversities canwe
discipline our minds and unfold our wisdom.
46. "Without
hardships, there can be no attainment in practice." Walking the path of
asceticism requires firm
determination. With such willpower, you naturally will not
discriminate against
tasks assigned to you. Instead, you will carry them out devotedly without even
considering them as menial, for such tasks will wear down your pride and help
to reduce your karmic obstructions. Therefore, a practitioner ought not to be
afraidof, nor try to escape from, hardships, for without them there is nothing
to practice on hence no attainment to speak of.
47. There are eight kinds
of misery from which we constantly suffer: birth, aging,
disease, death,
separation from loved ones, company of hated ones, failure to obtain what we
desire, and all the ills of the five skandhas (form, sensation, perception,
volition, and consciousness). In addition, we are also vexed by our greed,
anger, and ignorance.Unenlightened as we are, we totter from day to day under
the full sway of such delusive and afflictive karma, suffering immensely.
Without diligent practice under the guidance of Buddhadharma, we can never be
liberated.
48. Among the four forms
of birth, the spiritual level of human beings is the most
elevated. However, if we
do not understand the Dharma and the principle of causality, we might kill
animals just to satisfy our desires of eating meat. This will create very
severe karmic obstructions. Listen! As we butcher those creatures, they, too,
know the pangs of death and will scream out miserably, and those are screams of
resentment. If we kill them anyway, we shall come under the sway of this
negative karmic affinity. This will start a vicious cycle of killing and
revenge, barring us forever from escaping samsara. For this reason, a Buddhist
should faithfully keep the precept against killing, cultivating a compassionate
mind instead.
49. Among the six
divisions, our human existence is by no means easy to attain! The
idea, though, is that we
should grasp this unique opportunity for practice so as to break out the cycle
of birth and death and ultimately reach buddhahood. Do not accumulate additional
negative karma through our greed, anger, ignorance, and endless pursuits of tasty
food, lavish clothing, worldly pleasures, children and grandchildren, etc. If,
instead of diligent practice, we remain attached to the six sensual objects and
lose this precious opportunity of human existence, we will be forever confined
to samsara. Be aware that human beings can easily be reborn as animals like
cows, horses, pigs, dogs, etc., hellbeings, or hungry ghosts. Where we end up
depends on where we put our minds. We can either utilize this human existence
to practice in the hope of attaining Buddhahood, or to create more negative
karma hence confine ourselves in the six divisions of rebirth.
Since we all have chosen
to leave home for practice, wouldn't it be wise for us to follow the Dharma and
find a suitable way to escape the entanglement and torment of samsara?
50. When leaving home for
practice, both your body and your mind should "leave." In
other words, genuine
renunciation means you ought to have as little secular entanglement as
possible. In case your parents or relatives come for a visit, discuss with them
only Buddhadharma so as to convert and deliver them. Do not indulge in the
sentiment of parting from loved ones. Otherwise, you will be a monastic
practitioner in name only. And such attachment will surely become a great
impediment to your practice and to your attainment of total liberation.
51. Relinquish all
aspirations to secular gains! Not only must we part with our greed for wealth,
but likewise with our hankering after fame. In fact, there is nothing in this world
with which we should be reluctant to part. We monastic practitioners should go
even further: consuming only plain food and clothing, devoting ourselves to our
tasks in the monastery for the benefit of all beings, and keeping our minds
solely on practice. Only through such ascetic practice can we eradicate our
karmic obstructions and free our minds of illusive ideas as well as other
disturbances. If we live our lives, day in day out, in this manner, we are
truly treading the path of practice.
52. The essence of
practice is to train the mind. How, then, shall we proceed? First, train our
minds to abstain from discrimination, attachment, and vexations. Most people,
not realizing this principle, are prone to distinguish good and evil, right and
wrong, love and distaste. Practitioners, on the other hand, ought to abstain
from discriminating what we see or hear, not to become attached to, or vexed
by, them. Such is the practice of training the mind. If a monastic practitioner
carries on the habit of gossiping around and judging people, then he/she is a
monastic practitioner in name only. Such behaviors are not in tune with the
Dharma; in fact, they only reflect the impurity of our eyes and ears. Such "discrimination,"
though involuntary, will nevertheless defile our minds, create vexation, and
lead us astray from the path of liberation.
53. Do not anticipate any
specific form through which Bodhisattvas deliver sentient
beings. The process (of
deliverance) often occurs quietly and naturally. Whether sentient beings can be
delivered depends on the degree of their faith, resolution, and willingness to
take refuge in the Bodhisattvas. While the compassion of Bodhisattvas to
deliver is the primary cause, deliverance cannot take place without the
secondary cause, i.e. the vow and dedication of those who wish to be delivered.
In other words, only when the twocauses correspond will deliverance be
possible. Take Bodhisattva Avalokitesvara (Kuanyin) for example. Sitting high
up on the altar, the Bodhisattva appears to be motionless. However, her compassion
and mercifulness have been providing relief to many who prayed for help and, in
response to their faith, guiding them through the practice of the Dharma.
54. Instead of chattering
on worldly matters, we monastic practitioners ought to discuss only about the
Dharma. Otherwise, how can there be any "practice" to speak of if we carry
on the discriminating, calculating, and competitive demeanor and gossip like
lay people do?
55. Most parents wish for
their children to grow up to have a bright future: college
education, doctoral
degree, wealth and success, etc. Unfortunately, many turn their backs on their
parents after attaining success. But these parents, failing to realize its
futility, continue to place their hope on their children. For many, their concern
of, hence attachment to, their children and grandchildren would never cease,
not even to the moment of their last breath. They do not realize that such deep
affection will confine them to the six divisions of rebirth. Their
expectations, attachments, and concerns are the very cause of their lingering
in samsara, hence the sources of their perpetual misery.
56. Buddhists believe
that "Craving for just a blade of grass, and it will guarantee your remaining
in samsara." A blade of grass stands for an object of this world, and
desire of which will result in your rebirth into it. A blade of grass also
represents a thought, and possession of which will prevent you from transcending
the three realms of sentient existence. Even if the object you desire or the
thought you have is as trivial as a blade of grass, it is nevertheless powerful
enough to confine you in the cycle of birth and death.
57. Regard everything you
come across as a blessed reward and conserve it mindfully. Do not squander
anything edible or useful; rather, use your wit and patience in handling things
broken or worn. Put your mind into it, then you will set out into the dual
practice of gaining both merit and wisdom.
58. "Before
attaining Buddhahood, be sure to foster good karmic affinity with people."
As practitioners, we ought to help others the best we can, be patient and not
calculating, joyfully foster good affinity with all beings - even with an evil
person or an animal. If, unfortunately, you sense that people don't really like
you or feel unpleasant seeing you, it is because you did not foster good
affinity with them in previous lives. Therefore, be sure to foster good
relations with everyone so that you may later enjoy blessed rewards and favorable
affinities. By then, you will have the good karmic conditions necessary to deliver
other sentient beings.
59. How magnanimous and
merciful Maitreya Buddha and Putai Hoshang (Cloth-bag
Monk) are! If we cannot
emulate them, i.e. we would take no losses, nor tolerate any
criticism, then we have
not attained any level in our practice!
60. If a practitioner
does not practice diligently, does not work for the benefit of others, does not
accumulate merits, does not keep his precepts, practice meditation, or foster
the growth of wisdom, then the dragon kings and devas safeguarding the Dharma
will not watch over him. He will then be under the full sway of his karmic
obstructions and all sorts of problem will arise. On the other hand, if he
keeps himself well and practices attentively, all devas will come to his
protection. With the mind pure and free, he will then be able to practice
without distraction.
61. What does it mean
when we say that someone looks solemn and dignified? When one does not act upon
ignorance and delusion, when one constantly purifies one's body and mind,
he/she will acquire a natural solemn and dignified manner. When one enacts the ideas
of lovingkindness, compassion, sympathetic joy and equanimity, when one conducts
him/herself in good manners, he/she will look solemn and dignified.
62. We practitioners
should dedicate ourselves to "attain Buddhahood and deliver all
sentient beings."
However, we must work on our own salvation first so that we may
acquire the ability to
deliver others. The first step is to forgo our desire to eat, dress, and live
lavishly, and to forsake our secular affections, attachments, and our incessant
pursuit of wealth and fame. Only when our mind and bodies become pure and free
of hindrance can we begin to talk about preaching Buddhadharma for the benefit
of all sentient beings.Otherwise, with our own minds enslaved by secular attachments,
how can we help to free others from such bondage?
63. As practitioners, we
ought to relinquish all cravings for good food, nice clothing,
comfortable housing,
wealth and fame, etc. In other words, we can begin our practice by curbing
desires stimulated by what we see, hear, smell, taste, touch, and think, thereby
shake off the fetters of sensual passions. This is how the strength of our
practice may grow. Therefore, we monastic practitioners ought to content
ourselves with a simple life and really devote ourselves to practice. Only by
so doing can we hope to win the confidence and respect of all beings and become
genuine masters who, while liberating ourselves, can guide them out of their
misery.
64. We ought to recognize
that "Only through endurance can we transcend hardships, and only through
forbearance can we gain blessed rewards." The amount of karmic obstructions
we can reduce is proportional to the hardships we endure and the efforts we put
into practice. Similarly, merits can only be earned through diligent practice,
not external pursuits.
65. Do understand that
sitting meditation does not mean sitting there idly, doing nothing. Most
important of all, do not cling to the ideas that "I am meditating,"
"I am reciting the name of the Buddha," or "I am practicing
Zen," otherwise, you will be practicing with the omnipresence of the sense
of "self." If you continue to dwell on the idea that "I am doing
this and that," you are still clinging to erroneous and illusive thoughts
and can never be genuinely free. In this way, even if you meditate for thousands
of years, the effect will be the same as cooking rocks or steaming sands - all
useless in terms of getting yourself to transcend the cycle of birth and death.
Forsake all forms, attach your mind to nothing, and think not of what you are
doing. Also, conduct your daily activities (be it moving, staying, sitting, or
sleeping) without clinging to any idea of purity, or dwell on any dharma. Only
by steering clear of all discrimination and differentiation can you transcend the
three realms and break out of the prison of samsara.
66. Real life is very much like a soap opera in which everyone
plays a role. We all have the experience of following the emotional swings of
the characters of soap operas.However, we rarely sense that the ensuing sentiments
of joy, anger, sorrow, and happiness are but distinctions made by our own
minds. It is much the same in real life.More often than not, we allow our
distinction of circumstances or judgments of people to take charge of our
emotions without even being conscious about it. Furthermore, it seems that we
always find it easier to emulate bad examples than good ones. This is because
our delusions accumulated through the eons can easily overwhelm us. Hence, we
are often swayed by circumstances befitting our sinister desires. On the other
hand, how often have we claimed that "to tolerate the intolerable and practice
the impracticable" is the attainment of Buddhas and Bodhisattvas, thereby
excusing ourselves for not following their examples but merely praising them
with empty words? The most unfortunate result is that we keep on ingraining bad
habits while shunning the good. This is what we called the misconception of an
ordinary person, and it is due largely to our lack of firm resolve
(to practice).
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