American Buddhist Citizens' League

A Traveler at Mount Wutai 1

By Venerable Master Bo Yuan 2

Translator Foreword and Introduction

Foreword

The Inner Mind is Complete

Shallow Karmic Affinity with Brahma Voice Cave

The Wave Before Pushes the Wave After

The First Taste of a Snow Storm on Mount Wutai

Synopsis of Chapter 4: Ven. Shou Ye’s First Trip to Mount Wutai

In the Spring of 1930, Ven. Shou Ye received his full monastic ordination at Nanjing's Mount Baohua Longchang Temple. In the 11th lunar month of the same year, he accompanied the Old Ven. De Song on his (Shou Ye's) first pilgrimage to Mount Wutai. At the time, snow was whirling amidst freezing cold weather.

Mount Wutai, one of the Four Great Mountains of Buddhism, is located in the northeastern region of Wutai County, Shanxi Province, and is also known as Mount Qingliang (Cool and Refreshing). In contrast, the Daoists called it Mount Zifu (Abode of the Rsi). 37 The five mountain peaks rise steeply aloft, higher than the clouds, and the weather is icy. People work in freezing cold and snow-covered ground during most of the year. The snow slowly melts each year after the 4th lunar month. However, after the 9th lunar month, the ground starts to freeze into ice again. If one is on a shaded cliff, even in the middle of a hot summer, there will still be snow covering the ground, and it will be freezing. One has to wear a cotton-padded jacket during the 6th lunar month, and during the winter months, one needs to put coal-heated braziers under the bed. Otherwise, one will be frozen stiff. 38

Due to the extreme cold of the mountain winds and the untarnished snow covering all of the mountain tops, the uppermost portion of the five peaks is barren, with not even the shadow of a single tree, much less a covering of green grass. The peaks are like packed earthen terraces, which is why they are known as the five terrace mountain; Wutai means five terraces. However, compared with the year-long snow-covered shaded cliffs on the mountaintops, the mountain valleys' fragrant and verdant tender grass is decidedly magical.

On the Eastern Peak of Mount Wutai grows a kind of lotus-shaped flower, brightly golden in color, hence its popular name, the Golden Lotus. The area also has greenery in the area between the Western and Southern Peak of Mount Wutai. However, the greenery is not as abundant as the Eastern Peak. The flowers here in contrast, are intensely fragrant, and the fragrance travels a long distance before disappearing. Poets have described it as "Mountain slopes with many rare flowers and strange grasses, each breeze blown, is full of fragrance." As one arrives at the mountain, one's mood becomes tranquil and extraneous thoughts do not arise. This change in attitude must be due to Mount Wutai being the Teaching Centers of a Great Bodhisattva with magical qualities. That's why it is ideal to practice Buddhism vigorously here. The Avatamsaka Sutra Scroll 67 records the following:

Mount Snow has a fragrant flower named Aruna. If there are sentient beings who smell this flower, their minds will undoubtedly abandon all extraneous thoughts.

The flower found on Mount Snow might have the same ingredients as the Golden Lotus found on Mount Wutai. Or perhaps, Aruna is exactly the same as the Golden Lotus.

The Temples on Mount Wutai differ in size. Every dynasty has built Temples here. The total resident population of all of Mount Wutai is typically over six thousand people. If we include the population of Tibetan and Mongolian lamas and pilgrims, the total population would not be less than ten thousand.

Not all of the pilgrims from Tibet and Mongolia are necessarily lamas. There are also some very sincere and determined layperson pilgrims. Many of the pilgrims from the borderlands come with their entire families. Before arriving, they would sell all their possessions, such as cows, sheep, and other possessions, for travel expenses. After completing the pilgrimage, they returned home to their relatives, friends, and those clansmen who sent them off; and the clansmen rebuilt the returning pilgrims' property from scratch. Everyone does this, and this is a good and wholesome traditional custom. In addition, some pilgrims even take a Buddhist Vow and bow once every three steps, taking several years to arrive from their home to Mount Wutai. This type of reverence and willingness to bear hardship deserves the highest admiration.

Buddhism in the past underwent the Four Buddhist Persecutions in China. 39 The Temples and Monasteries of the famous mountains rise and fall due to the ephemeral nature of the times. Buddhists built some of the Temples and Monasteries of Mount Wutai very early. Among these, there are, for example, the Mingyue Chi Pond (明月池) and Guanhai Temple (觀海寺), built during the Wei Dynasty. The Longquan Temple (龍泉寺), first built during the Song Dynasty, is on the old East-South ridge road, a critical roadway. During the early part of Emperor Ming Jiajing's reign (1522), thieves and robbers were everywhere. Therefore, the bandits drew a "South-North Heavenly Kings Gully" demarcation line through the middle of the ridge.

Consequently, Government troops dared not patrol the area, and travelers could not access the region. They (non-bandits) shrank from the region, and warnings of the dangers spread. At this time, monastics had already abandoned the Longquan Temple. Suddenly, a gentleman by the surname of Ma emerged. His origins are unknown. However, he started to live in the abandoned Temple. His stature was as robust as an ox, with superb martial arts abilities, and he had great strength with an electrifying piercing gaze from both eyes. 40 He rallied the people to attack the bandits and defeated the band of thieves. He returned to Longquan Temple, and the people lived in peace. When Ma was about to pass, he knew his time was near. Ma then entrusted Longquan Temple to the spiritually accomplished virtuous Chan Master Dazhi [or Great Wisdom] from Yanjing (now known as Beijing) as Abbot. The Master used virtue to teach and transform the people, especially those unruly mountain people who later became ashamed of their banditry. Therefore, a saying states, "First Ma Nazha left, then came the Bodhisattva Zhi [Wisdom]." 41Many efficacious traces on Mount Wutai, such as miraculous lights and cloud shadows (halos), have their respective anecdotes.

Ven. Shou Ye's first pilgrimage [to Mount Wutai] accompanying his Master, Ven. De Song, resulted in a test by Mañjuśrī Bodhisattva Mahasattva. 42 Winter arrived in the 11th lunar month, and snow was everywhere on Mount Wutai, numbing both hands and feet, and their exhaled breath turned to frost. On that day, they had just arrived at the Avatamsaka Mountain Ridge. At the time, they then planned on also scaling the Northern Peak. The strong winds came one after another. The wild expanse of blue and barren mountains everywhere had no trees in sight that could block the wind. All they could do was bear the continuous assault of the fierce winds. Master and disciple, the two were pushed down by the strong winds, repeatedly getting up and then falling, in danger of falling frozen stiff on the mountain. They could only swing their belongings onto their shoulders and bide for better times.

Winter Practice Summer Study: Coming and Going

A Buddhist Vow to Draw Blood to Write the Avatamsaka

Synopsis of Chapter 6: Ven. Shou Ye Writes the Avatamsaka Sutra Using his Blood as Ink

Old Ven. Shou Ye believed the chanting of the Avatamsaka was the causal seed for becoming a Buddha. Therefore, he aroused the Bodhicitta mind and took a Buddhist Vow to understand the Avatamsaka Sutra. He vowed to write the Avatamsaka Sutra using his blood instead of ink. The Vow commenced on the afternoon of the 15th of the 8th lunar month, 1936. From that time on, he wrote approximately 1000 characters daily. (The entire Avatamsaka Sutra has 81 scrolls and is over 600,000 characters long.) 46

The blood Old Ven. Shou Ye used came from his ten fingertips and the tip of his tongue. He would alternatively pierce one of them in a round-robin fashion. For his fingertips, he would use a small scissor to draw blood and a shaving knife for his tongue tip, dripping the blood into a small bowl. Ven. Shou Ye used a pared-down piece of sandalwood and ground it into the blood to remove the fiber-like substance from the blood. He could then use the blood for two or three days without solidifying. During the summer heat, however, he took the additional step of allowing the cup containing the blood to sit in a larger bowl with cold water. The extra action prevented the blood from turning rancid. During the winter, due to the extreme cold of Mount Wutai, the blood would solidify once extracted, starting from the 10th lunar month until the end of the 1st lunar month. During this time, the cold winds permeated everywhere, and the Old Ven. had no choice but to stop writing.

From the 15th of the 8th lunar month of 1936 until the winter of 1939, Old Ven. Shou Ye completed 62 scrolls of the Avatamsaka Sutra. That left 19 more scrolls to write. However, by that time, the Venerable's blood was not as plentiful as when he started. Initially, he could fill up to 80 percent of the small cup with each piercing and write with it for 2 to 3 days. Now the blood no longer flowed out naturally. He had to squeeze his fingers to draw the blood out, and only a few drops came out. His face became pale white, his body was a sallow brown color, and he was tired even when doing prostrations to Buddha. After doctors had examined him, they concluded the Old Venerable had a severe condition and directed him to see a specialist at Tianjin for the slightest chance of recovery. Old Ven. Shou Ye was diagnosed with severe anemia. Everyone at Mount Wutai was anxious about his condition. But the Old Venerable, willing to sacrifice his life to support Buddhism, did not give it much thought. He remained leisurely calm, quietly observing the snowflakes whirling around in confusion. However, he could still eat one catty of noodles a day, so he did not care.

Later eight renowned doctors from the city of Datong visited Ven. Shou Ye, and they prescribed a powerful medicine to cure him. The Old Venerable took it a few times and even doubled up the dosage at one time. But all of this was like planting rice chaff into the fields and had no positive effect. After that, he prostrated Buddha repeatedly, which also had no positive impact. The only thing he felt was seeing a myriad of stars with each prostration and the feeling of falling imminently.

Everyone on Mount Wutai, whether residing in a large or small temple naturally, knew about Ven. Shou Ye's Vow to go into seclusion and the use of his blood to write the Avatamsaka Sutra, and with it, the resulting severe anemia. Guangji Temple's Thatched House residents were especially concerned since their food source relied on donations made on behalf of the Old Venerable's karmic affinity with Buddhism. On the rare chance that something untoward might happen to Old Ven. Shou Ye, it would affect their carefree practice of Buddhism.

When the spring of 1940 arrived, Ven. Shou Ye was determined to finish the remaining sections of the Avatamsaka. He woke from bed at 4:00 am on the Birthday of Samantabhadra Bodhisattva Mahasattva on the 21st of the 2nd lunar month. His body was completely drained and powerless, but he managed to drag himself to the Abbot's Quarter to pray to Mañjuśrī Bodhisattva Mahasattva. He kneeled in front of the Bodhisattva Mahasattva and said:

I beseech the compassion of the Bodhisattva Mahasattva to assist the fulfillment of your disciple's Vow by allowing him to complete writing this section of the Avatamsaka. Even if I am fated to die, please delay it so I can finish writing the Sutra and complete my Vow.

Ven. Shou Ye prostrated in the manner of śirasā bhivandate (the highest and most respectful type of prostration in the Indic world done three times) after finishing saying his prayers. After completing his third prostration, he felt his whole body relax. Ven. Shou Ye had an indescribable feeling of cool and refreshing ease. He also no longer felt sick, and his strength returned to normal. As the morning had just started, Ven. Shou Ye began to draw blood and write the Sutra again. From that moment until the 19th of the 6th lunar month, he completed writing the entire Avatamsaka Sutra. From the perspective of the Buddhist believer, this event deserves the highest admiration and respect because it shows the sincerity of his Vow, his unwavering faith in Buddhism, and the perseverance of his practice. (All of these features we Buddhists should emulate.)

Upon completing the Avatamsaka Sutra written in blood, Upasaka Hu Ruilin extended an invitation to the entire Mount Wutai monastic and lay community to examine and pay respect to the Sutra. This period was amid the heated War of Resistance [Against the Japanese], where Northern China was already long occupied by the enemy. Just at the time, a group organized by the controlling structure in Beijing arrived to visit Mount Wutai. The Japanese visitors heaped praise upon seeing the Avatamsaka Sutra written in blood. They asked to borrow 20 scrolls and the "Avatamsaka Sutra Stone Pagoda" to ship back together to Japan for exhibition.47 At the time, Tokyo had an international exposition.48 Six months later, the items were sent back to Mount Wutai for enshrinement by the Japanese. The so-called "Avatamsaka Sutra Stone Pagoda" had the entire Avatamsaka Sutra inscribed on the stone pagoda.

Hu Zhihu's Destruction and Belief of Buddha

Speaking of the Upasakas of Puji Temple

The Boat Ride Has a Hidden 'Long' Dharma Protector

Renowned Temples Looking for Lofty Virtue

Speaking of Vassa at Qionglong Temple

The Chan Practitioner Who Travels in Search of the Dharma

Talking Until Sunset Reminiscing About Old Travels

Rise and Fall of Wooden Boards and Walls

An Unexpected Trial by a Heavenly 'Long' While Meditating

Mice Also Respect Buddhist Practitioners

Spreading the Buddha Dharma in a Southern Neighbor

102

Synopsis of Chapter 17: Events of 1949-1967- Ven. Shou Ye Goes to Southeast Asia and Events in Saigon’s Avatamsaka Temple

In 1949, Ven. Shou Ye arrived in Xiamen (Amoy) [Fujian Province], then in Hong Kong. Afterward, he arrived in Vietnam. In Saigon's Cholon District, Ven. Shou Ye built a Buddhist Center for Propagating the Dharma called the Bodhi Aranya Temple. In 1950, he arrived in Cambodia. He resided in Ven. Faliang's Chinese Enlightenment Temple for half a year. While in Cambodia, Old Ven. Shou Ye had the karmic opportunity to pay his respects to the many Buddhist luminaries of the region. In 1951, he returned to the Cholon district to build a ten-directional Purple Bamboo Forest Temple. 103 In 1953, he made a ten-directional Avatamsaka Temple in Gia Dinh Province, Vietnam.

From 1953 to 1959, Old Master Shou Ye went into seclusion to practice the Avatamsaka Hundred Recitation Seclusion in the Maitreya Alcove of the Avatamsaka Temple. The significance of the Avatamsaka Hundred Recitation is that he chanted the entire sutra from beginning to end 100 times. Ven. Shou Ye also wrote the Avatamsaka Sutra with ink and brushes for the third time at the Avatamsaka Temple. He completed this third copy on the 10th lunar month of 1959.

In the past, Vietnam's Buddhist karmic affinity with the Avatamsaka School was limited to the descendants of ethnic Chinese. However, this changed with the arrival of Old Master Shou Ye, who had a deep karmic affinity with the entire world. Many ethnic Chinese and Vietnamese took refuge with Old Master Shou Ye [to learn the Avatamsaka School of Buddhism], the number of disciples increasing over time. Several Chief Ministers (of Government Ministries), Provincial Governors, lawyers, wives of senior officers, and men and women from various occupations became his disciples. 104

In the early period, there was a time when the Old Venerable built several Malaysian-oak single-story buildings halfway up a mountain in Dalat. 105 However, it later proved to be an inappropriate place. [While the Old Venerable] modeled himself after Mt Niutou's Chan Master Farong by "contemplating the mind" daily, he forgot time. 106 When he arrived at the point where "the mind is happy while in the straw hut," there came a storm that shook people, one could also say it was the burst of dusk before daybreak. 107

During that time, South Vietnam's President Ngo was a person who did not believe in Buddhism and often gave Buddhists much trouble. 108 As a result, it set off an unprecedented heroic movement to protect Buddhism. Quite a few Buddhist elders and members of the Sangha sacrificed their lives by self-immolation for their religion to fight for the freedom to believe in Buddhism. 109 The fate of the Ngo family was also very tragic in this disturbance. 110 Old Ven. Shou Ye also had a round with this President on this barren mountain [in Dalat]. As it turns out, the Old Venerable was the only one present on this bare mountain besides some farmers and their vegetable plots. Their companions were the white clouds embracing the rocks of the mountain, both forgetting the world's quarrels, prostrating and chanting sutras, and were very at ease. How could one know that President Ngo wanted this plot of land to build a church for another religion? 111 In the first lunar month of 1960, they came three times successively to the mountain to order the police chief to tear down the buildings and evict the monks. We, practitioners of Buddhism who do not yield to prestige or power, were not impressed at all. The local government moderated the result of this stalemate. The police chief invited Old Ven. Shou Ye to select another better plot of land in the mountains of Dalat to build a temple. This plot is the location of the present Heavenly King Ancient Temple.

Ven. Shou Ye [re]built The Heavenly King Ancient Temple in the area of another small peak in Saigon's Dalat mountains. 112 Layers of mountains and green trees surrounded it, and the scenery was superb. Dalat was originally a famous international tourist area. The climate is cool and comfortable, the mountain shades the roads, the scenic view is pleasant, and it is an excellent summer resort. The pine forests are everywhere, and one hears the sound of the whistling of winds amidst the pines when the wind blows. Calmly looking at the drifting clouds, I listened to the low voices of mountain springs. It is like seeing the famous mountains of the motherland, almost forgetting that I am actually in another land. The mountains of Dalat produce many different types of vegetables, abundant and tender greens. Moreover, it is the most superb and highest grade product in the Temple kitchen; Cold Mountain's vegetable garden has already moved south. 113

In 1967, Ven. Shou Ye returned to Hong Kong and established the Guang Ming Lecture Hall.

Daily Buddhist Practice

Foreword to Appendix

Welcoming Grand Master Xuanzang’s Parietal Bone to Beijing’s Newly Constructed Pagoda

Remembrances of Old Chan Master Zhenkong

Sympathetic Response to Chanting of the Holy Name of the Mahasattva

Synopsis of Appendix C: Events of 1945 on Mount Wutai and the Efficacy of Chanting the Holy Names of Avalokitesvara and Mañjuśrī Bodhisattva Mahasattva

The spring of 1945 was on the eve of our nation's victory in the War of Resistance Against the Japanese. On the 5th of the 1st lunar month, Ven. Shou Ye departed from Mount Wutai and traveled to Taiyuan. From Taiyuan, he transferred to a train traveling to Beiping.118 119 Ven. Shou Ye then arrived at Tianjin to raise funds for the residents of Mount Wutai Bishan Temple. He finished and returned at the beginning of the 3rd lunar month. At the time, he was with Old Ven. Daoyuan, who had always wanted to go on pilgrimage to Mount Wutai's Mañjuśrī Bodhisattva Mahasattva. Therefore, the Old Ven. Daoyuan accompanied Ven. Shou Ye on his return trip from Beiping to Taiyuan. They then transferred to a train to Ying County, where they rested at a subsidiary Temple of Bishan Temple. Afterward, they traveled on foot to Mount Wutai.

They planned to walk 28 miles daily and reach the mountaintop in five days. On the day when they arrived at the foot of Mount Wutai around lunchtime, they met an envoy from Bishan Temple's managing monk who conveyed the managing monk's message:

I implore the Grand Master not to return to Mount Wutai for the time being. The Japanese troops suspect that the monks at Mount Wutai have covered up for a certain Mr. Wang, a translator officer suspected of escaping. Moreover, the Japanese soldiers are investigating the various Temples right now. They have already arrested more than twenty monks whose whereabouts are currently unknown.

After the Old Ven. Shou Ye heard this, he pondered for a long time. He decided the envoy should return first to pass along this message:

He and Old Ven. Daoyuan are first going on a pilgrimage to Mount Wutai and will not return to the Temple for the time being.

The two first climbed the Eastern Peak [to visit Intelligent Mañjuśrī Bodhisattva]. They then switched to the Northern Peak [to see Untarnished Mañjuśrī Bodhisattva]. Then they reached Central Peak to see Youthful Mañjuśrī Bodhisattva. Afterward, they went to Western Peak to visit Lion's Roar Mañjuśrī Bodhisattva. The last peak was the Southern Peak, where they saw Prajna Mañjuśrī Bodhisattva. They spent four days visiting the various transformation bodies of Mañjuśrī Bodhisattva Mahasattva. Afterward, they were ready to head back to Bishan Temple. Then they suddenly met a monk from the Southern Peak, who described the events he underwent after being arrested.120 He said:

Are you the Grand Master of Bishan Temple? I am one of the twenty monks arrested by the Japanese troops. The Japanese forces imprisoned us in the fort, and the Japanese soldiers beat six of us to the point where the monks could not move their arms or legs. They also did not give us any food or even a drop of water to drink to the point where we had to drink our urine to quench our extreme thirst. A certain Mr. Wang was in disguise and escaped by following a Mongolian lama. His escape had nothing to do with us at all. That lama did not have enough pluck. He discovered that the Japanese troops were investigating intensely after returning from Datong. He was scared to the point where he hanged himself.

Although this is undoubtedly the situation, we suffered greatly to the point where we almost died. In the beginning, the Japanese troops repeatedly said that they would execute us by firing squad, and we could only wait for death to come. At that time, a bhikkhu said, "Chanting the holy name of Avalokitesvara Mahasattva undoubtedly will be efficacious." Therefore, we all chanted single-mindedly, "Namo Great Compassionate Avalokitesvara Bodhisattva." We chanted in unison in sound and purpose, and on the seventh day, around 2 am, that bhikshu said: "It should be efficacious now. Let's try something."

One of the persons used his hands to excavate the fort's wall, and it was as if the wall had decayed into something like soft mud. In a short time, he dug out a hole. Usually, the fort's wall was more than one foot in thickness and could resist the impact of heavy artillery. Now we saw this miracle and quickly, one by one, tunneled out through the hole. Once we were out of the hole, there was still a twenty-one-foot high barbed wire fence surrounding the perimeter. Everyone did not mind it and climbed up the fence, and it was as if someone at the top was guiding us.

Moreover, we escaped very quickly and fled towards the east. At that time, the Japanese troops guarding the perimeter suddenly woke up from their dream. They patrolled the fort inside and discovered that all the monks had already escaped. They immediately assembled a group to patrol the western area three or more miles without learning anything and then returned. The six who were injured were, therefore, free. The Mahasattva is efficacious, and everyone snatched back their lives. 

The Old Ven. Shou Ye accompanied Old Master Daoyuan on a leisurely walk back to Bishan Temple. On the way, they saw the quietly and tastefully laid out scenery, the meandering mountain brooks bending and winding around. And their state of mind was worry-free. They walked up until they were close to the small town of Wutai. The Chinese Communist army defended the area below the mountain. The Japanese troops garrisoned the small town, and there was a fort. The area in between had a section where travel was prohibited. On their way back to the Temple, the two had to cross this forbidden zone; otherwise, they would have to backtrack, which would take up to five days. The Communist troops said to the Old Venerable:

Do you two dare take this risk? Although we want to let you go, the Japanese troops there will fire at you.

The Old Ven. Shou Ye thereupon solicited the opinion of Old Master Daoyuan. The Old Master Daoyuan replied:

If the Old Master dares to try, I am willing to follow.

The two sincerely and silently prayed, with their hands together in the manner of prayer. And with great respect, chanted the holy name of Mañjuśrī Bodhisattva, walking step by step, trembling with each step forward. Once they reached the middle, a person in the front yelled an order, 'Halt!' However, the two pretended not to hear anything and continued to walk forward gradually. The Japanese troops did not shoot at that time because they saw a monk passing. Therefore, he came armed with a bayonet and a translator to stop the monks from passing. The translator knew the monk was the Abbot of Bishan Temple, and after reporting it, they permitted the two monks to pass through. The Japanese soldier only asked whether they had met any Communist troops. And they replied, 'No, never.' Thinking about what transpired later, it was highly perilous! Had the Japanese troops carelessly opened fire, would it not have resulted in us needlessly sacrificing our lives? The above further proves that the chanting of the holy name is efficaciously answered.

After the Old Master Shou Ye returned to the Temple, he wondered why every Temple had stopped striking the morning bell, the evening drum, and the midnight bell. After hearing the managing monk's explanation, it turns out that the Japanese troops suspected the beating of the drums and striking of the bells was sending secret messages to the Communist forces. The Old Master thought striking the midnight bell was not included in the prohibition and swung the wooden beam hitting the midnight bell a few times. And who was to know that Japanese troops appeared and arrested and detained both the managing monk Jingru and Master Miaoran? The Old Master Shou Ye then straightened his fortitude and asked the district chief, how can you arrest people so casually? The district chief feared the Japanese troops and denied knowing anything. Later the translator officer told everyone first to bail out the two Venerables.

The war was nearing its end. The commanding officers of the Japanese troops knew that the war was ending with the defeat of Japan. They then issued an order to invite each of the Temples of Mount Wutai to carry out Buddhist Ceremonies to expiate the Japanese and Chinese dead soldiers and dead civilians. The Commander of the Japanese garrison came over to invite Old Ven. Shou Ye. The Old Venerable replied:

If we are not allowed to beat the drum and strike the bell, how can we invoke the Dharma Protector Bodhisattvas?

The Commander thought this was very reasonable. And from then on, Mount Wutai's bells were heard again by the inhabitants of the three thousand chillocosms.

In the fourth lunar month, Old Master Daoyuan finished his talk on the Brahma Net Sutra and returned to Beiping. And in the eighth lunar month, the Old Master left Bishan Temple. 121

The Good Karmic Affinity in Lodging Monastics Reverses a Dangerous Situation

Coming to America to Spread the Buddhist Dharma, its Causes and Conditions

A Complete Record of Guangming Temple’s Chan Session

Present and Future Plans for Guangming Temple

Parallel Text of Selections from Saṃyuktāgama Scroll 4 Sutra No. 98 and Saṃyutta Nikāya Sagāthāvagga Brāhmaṇasaṃyutta Kasi Bhāradvāja pp 266-268

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