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About 法界圣凡水陆普度大斋胜会 The Great Assembly to Liberate All Beings of Water and Land

Sunday, August 15, 2010

Da Bei Zhou - Recital Version
































Heart Sutra - Recital Version


觀自在菩薩,行深般若波羅蜜多時,照見五蘊皆空,度­一切苦厄。舍利子,色不異空,空不異色;色即是空,空即是色。受­、想、行、識,亦復如是。 舍利子,是諸法空相,不生不滅,不垢不淨,不增不減,是故空中無­色,無受、想、行、識;無眼、耳、鼻、舌、身、意;無色、聲、香­、味、觸、法;無眼界,乃至無意識界;無無明,亦無無明盡;乃至­無老死,亦無老死盡。無苦、集、滅、道,無智亦無得,以無所得故­。菩提薩埵, 依般若波羅蜜多故,心無罣礙,無罣礙故,無有恐怖,遠離顛倒夢想­,究竟涅槃。三世諸佛,依般若波羅蜜多故,得阿耨多羅三藐三菩提­。故知般若波羅蜜多,是大神咒,是大明咒,是無上咒,是無等等咒­,能除一切苦,真實不虛。故說般若波羅蜜多咒,即說咒曰:揭諦揭­諦,波羅揭諦,波羅僧揭諦,

Faye Wong - Heart Sutra 王菲 - 佛说圣佛母般若波罗蜜多心经

Faye Wong - Heart Sutra 王菲 - 佛说圣佛母般若波罗蜜多心经





















10 Small Mantras

10 Small Mantras

Da Bei Zhou

Da Bei Zhou

Friday, August 13, 2010

Great Compassion Mantra - Da Bei Zhou

a different version

Benefits in Reciting and Holding The Great Compassion Mantra

Excerpts from The Dharani Sutra

English translation by the Buddhist Text Translation Society,

Dharma Realm Buddhist University, USA

If humans and gods recite and hold the phrases of the Great Compassion Mantra, then when they approach the end of life, all the Buddhas of the ten directions will come to take them by the hand to rebirth in whatever Buddhaland they wish, according to their desire.

Should any living beings who recites and holds the spiritual mantra of Great Compassion fall into the three evil paths, I vow not to realise the right enlightenment. Should any living being who recites and holds the spiritual mantra of Great Compassion not be reborn in any Buddhaland, I vow not to realise the right enlightenment. Should any living being who recites and holds the spiritual mantra of Great Compassion not obtain unlimited samadhis and eloquence, I vow not to realise the right enlightenment. Should any living being who recites and holds the spiritual mantra of Great Compassion not obtain the fruits of whatever is sought in this very life, then he cannot have been making proper use of the Dharani of the Great Compassion Heart.

People and gods who recite and hold the Great Compassion Mantra will obtain fifteen kinds of good birth and will not suffer fifteen kinds of bad death.

The bad deaths are:

1. They will not die of starvation or privation

2. They will not die from having been yoked, imprisoned, caned or otherwise beaten

3. They will not die at the hands of hostile enemies

4. They will not be killed in military battle

5. They will not be killed by tigers, wolves, or other evil beasts

6. They will not die from the venom of poisonous snakes, black serpents, or scorpions

7. They will not drown or be burned to death

8. They will not be poisoned to death

9. They will not die as a result of sorcery

10. They will not die of madness or insanity

11. They will not be killed by landslides or falling trees

12. They will not die of nightmares sent by evil people

13. They will not be killed by deviant spirits or evil ghosts

14. They will not die of evil illnesses which bind the body

15. They will not commit suicide

Those who recite and hold the spiritual Mantra of Great Compassion will not suffer any of these fifteen kinds of bad death and will obtain the following fifteen kinds of good birth:

1. Their place of birth will always have a good king

2. They will always be born in a good country

3. They will always be born at a good time

4. They will always meet good friends

5. The organs of their body will always be complete

6. Their heart will be pure and full in the way

7. They will not violate the prohibitive precepts

8. Their family will be kind and harmonious

9. They will always have the necessary wealth and goods in abundance

10. They will always obtain the respect and help of others

11. They riches will not be plundered

12. They will obtain everything they seek

13. Dragons, gods, and good spirits will always protect them

14. In the place where they are born they will see the Buddha and hear the Dharma

15. They will awaken to the profound meaning of that Proper Dharma which they hear.

Those who recite and hold the Great Compassion Mantra will obtain these fifteen kinds of good birth. All gods and people should constantly recite and hold it, without carelessness.

Wednesday, August 11, 2010

Buddhism and Vegetarianism

In Buddhism, the views on vegetarianism vary from school to school. In the schools of the Theravada and Vajrayana, the act of eating meat is not always prohibited (see Jivaka Sutta, below); the Mahayana schools generally recommend a vegetarian diet, based on the firm insistence by the Buddha in certain Mahayana sutras that his followers should not eat meat or fish. Interestingly, the accepted legend of the Buddha's death also says that he died after accepting tainted meat (pork infected with Trichinosis) from his hosts while travelling. The relevant word to describe this food, however, is contested as to meaning: it is not the usual term for meat - "mamsa" - , but "sukara-maddava", which translates as "pig's delight" and has been interpreted as meaning a kind of truffle beloved of pigs.

Views of different schools

There is a divergence of views within Buddhism as to whether vegetarianism is required, with some schools of Buddhism rejecting such a requirement. The first precept in Buddhism is usually translated as "I undertake the precept to refrain from taking life." Some Buddhists see this as implying that Buddhists should not eat meat, other Buddhists argue that this is not necessarily the case. Some Buddhists do strongly oppose meat-eating on the basis of emphatic scriptural injunctions against flesh-eating issuing from the Buddha himself.

Buddha in the Anguttara Nikaya 3.38 Sukhamala Sutta, describes his family being wealthy enough to provide non-vegetarian meals even to his servants. After becoming Buddha, he accepted any food offered with respect as alms, including meat,Fact
date=June 2007 but there is no reference of him eating meat during his seven years as an ascetic.

On one occasion, according to the scriptures, a general sent a servant to purchase meat specifically to feed the Buddha. The Buddha declared that

... meat should not be eaten under three circumstances: when it is seen or heard or suspected (that a living being has been purposely slaughtered for the eater); these, Jivaka, are the three circumstances in which meat should not be eaten, Jivaka! I declare there are three circumstances in which meat can be eaten: when it is not seen or heard or suspected (that a living being has been purposely slaughtered for the eater); Jivaka, I say these are the three circumstances in which meat can be eaten.

—Jivaka Sutta, MN 55 []

In this particular sutta, Buddha instructs to a monk or nun to accept, without any discrimination, whatever food is offered in receiving alms offered with good will, including meat.Whereas the Buddha declares the meat trade to be wrong livelihood in the Vanijja Sutta, AN 5:177 [] .

Monks, a lay follower should not engage in five types of business. Which five? Business in weapons, business in human beings, business in meat, business in intoxicants, and business in poison. These are the five types of business that a lay follower should not engage in.

But this is not, strictly speaking, a dietary rule. The Buddha, on one particular occasion, specifically refused suggestions by Devadatta to institute vegetarianism in Sangha.Fact
date=September 2007

According to Kassapa Buddha (a previous Buddha before Shakyamuni Buddha)

:" [t] aking life, beating, wounding, binding, stealing, lying, deceiving, worthless knowledge, adultery; this is stench. Not the eating of meat." (Amagandha Sutta).

There were monastic guidelines prohibiting consumption of 10 types of meat. Those are humans, elephants, horses, dogs, snakes, lions, tigers, leopards, bears and hyenas because these animals can be provoked by the smell of the flesh of their own kind or the eating of such flesh would generate a bad reputation for the Sangha.

In the Nirvana Sutra, a Mahayana Buddhist scripture purporting to give the Buddha's final teachings, he insists that his followers should not eat any kind of meat or fish, even those not included in the 10 types, and that even vegetarian food that has been touched by meat should be washed before being eaten. Also, it is not permissible for the monk or nun just to pick out the non-meat portions of a diet and leave the rest: the whole meal must be rejected. [ [ Nirvana Sutra :: Appreciation of the "Mahayana Mahaparinirvana Sutra" ] ]

Also many Buddhist teachers refrain from eating meat (and fish and egg). Shabkar Tsodruk Rangdrol (1781-1851), was a Tibetan yogi who espoused the ideals of vegetarianism.

Eating meat versus killing

Life is destroyed when farmers plough ground or when food is cooked and insects are caught in fire. Consequently, some Jain sources advocate avoidance of activities which are seen to have a more direct connection to killing, including all farming and eating of food (meat and root vegetables) which result in indirect destruction of animal and plant life. Some Jain monks are known to practice self termination by starving themselves.

In Buddhism, what is most important is to recognise that being alive, by its very nature, is the cause of direct or indirect suffering and death to other beings (samsara). One should avoid gluttony and greedy consumption, while maintaining a healthy diet and lifestyle which is conducive to attaining enlightenment. In the Pali Canon, which all Buddhist sects considered to be generally authentic, the Buddha, when asked, refused to institute vegetarianism in the monastic code.fact
date=September 2008

Mahayana Buddhism argues that if one pursues the path of the Bodhisattva for enlightenment, one should avoid meat eating to cultivate compassion for all living beings. Similarly, in Theravada Buddhism, avoiding meat eating for the purpose of cultivation of metta (loving kindness) is also seen to be in accord with Buddhist Dharma. In most Buddhist branches, one may adopt vegetarianism if one so wishes but it is not considered skillful practice to verbally attack another person for eating meat.

In Chinese Mahayana, vegetarianism is seen as a prerequisite for pursuing the path of the Bodhisattva. The argument for vegetarianism is made more forcefully, often to the extent of accusing those who eat meat of lacking compassion. Chinese Mahayanists do not accept the Pali suttas as definitive when they conflict with the Mahayana sutras, and consequently some do not accept that Gautama Buddha ever ate meat or permitted eating it, in accordance with the Lankavatara Sutra.


In the Pali Canon, Buddha explicitly declared meat-eating to be karma neutral and once explicitly refused to institute vegetarianism in the monks' Vinaya.fact
date=September 2008

Theravada commentaries explain the Buddha was making a distinction between direct destruction of life and eating of already dead meat. Moreover, they point out that the cultivation of vegetables also involves proxy killing. In fact, any act of consumption would cause some degree of proxy killing.Fact
date=September 2007

Hence, the Buddha advised his followers to avoid gluttony or any other act of craving which lead to overconsumption. However, Theravadins argue that it is acceptable to practice vegetarianism based on brahmavihara.


Certain Mahayana sutras do present the Buddha as very vigorously and unreservedly denouncing the eating of meat, mainly on the grounds that such an act is linked to the spreading of fear amongst sentient beings (who can allegedly sense the odour of death that lingers about the meat-eater and who consequently fear for their own lives) and violates the bodhisattva's fundamental cultivation of compassion. Moreover, according to the Buddha in the Angulimaliya Sutra, since all beings share the same "Dhatu" (spiritual Principle or Essence) and are intimately related to one another, killing and eating other sentient creatures is tantamount to a form of self-killing and cannibalism. The sutras which inveigh against meat-eating include the "Nirvana Sutra," the "Shurangama Sutra," the " Brahmajala Sutra," the "Angulimaliya Sutra," the "Mahamegha Sutra," and the "Lankavatara Sutra," as well as the Buddha's comments on the negative karmic effects of meat consumption in the "Karma Sutra". In the Mahayana Mahaparinirvana Sutra, which presents itself as the final elucidatory and definitive Mahayana teachings of the Buddha on the very eve of his death, the Buddha states that "the eating of meat extinguishes the seed of Great Kindness", adding that all and every kind of meat and fish consumption (even of animals found already dead) is prohibited by him. He specifically rejects the idea that monks who go out begging and receive meat from a donor should eat it: ". . . it should be rejected . . . I say that even meat, fish, game, dried hooves and scraps of meat left over by others constitutes an infraction . . . I teach the harm arising from meat-eating." The Buddha also predicts in this sutra that later monks will "hold spurious writings to be the authentic Dharma" and will concoct their own sutras and falsely claim that the Buddha allows the eating of meat, whereas he says he does not. A long passage in the Lankavatara Sutra shows the Buddha speaking out very forcefully against meat consumption and unequivocally in favor of vegetarianism, since the eating of the flesh of fellow sentient beings is said by him to be incompatible with the compassion that a Bodhisattva should strive to cultivate. In several other Mahayana scriptures, too (e.g., the Mahayana jatakas), the Buddha is seen clearly to indicate that meat-eating is undesirable and karmically unwholesome.

Some suggest that the rise of monasteries in Mahayana tradition to be a contributing factor in the emphasis on vegetarianism. In the monastery, food was prepared specifically for monks. In this context, large quantities of meat would have been specifically prepared (killed) for monks. Henceforth, when monks from the Indian geographical sphere of influence migrated to China from the year 65 CE on, they met followers who provided them with money instead of food. From those days onwards Chinese monastics, and others who came to inhabit northern countries, cultivated their own vegetable plots and bought food in the market. This remains the dominant practice in China, Vietnam and part of Korean Mahayanan temples.


In Tibetan Buddhism, a strong emphasis was placed on number of esoteric sutras which were transmitted from Northern India. In these sutras, it is clearly stated that the practice of Vajrayana would make vegetarianism unnecessary.Fact
date=September 2007 A number of tantric texts frequently recommend alcohol and meatFact
date=September 2007--though not all take such passages literally.Fact
date=September 2007 Many traditions of the Ganachakra which is a type of Panchamakara puja prescribe the offering and ingestion of meat and alcohol.

The Tibetan position is that it is not necessary to be vegetarian if one practices Vajrayana, but that it is necessary to be vegetarian if one practices the Mahayana path. The Dalai Lama and other esteemed lamas invite their audiences to adopt vegetarianism when they can. When asked in recent years what he thinks of vegetarianism, the 14th Dalai Lama has said: "It is wonderful. We must absolutely promote vegetarianism." ["Buddha Heart, Buddha Mind," 2000]

On 3 January 2007, 17th Karmapa, Urgyen Trinley Dorje, also strongly urged vegetarianism upon his students, saying that generally, in his view, it was very important in the Mahayana not to eat meat and that even in Vajrayana students should not eat meat:

There are many great masters and very great realized beings in India and there have been many great realized beings in Tibet also, but they are not saying, "I'm realized, therefore I can do anything; I can eat meat and drink alcohol." It's nothing like that. It should not be like that.According to the Kagyupa school, we have to see what the great masters of the past, the past lamas of Kagyupas, did and said about eating meat. The Drikung Shakpa [sp?] Rinpoche, master of Drikungpa, said like this, "My students, whomever are eating or using meat and calling it tsokhoror tsok, then these people are completely deserting me and going against the dharma." I can't explain each of these things, but he said that anybody that is using meat and saying it is something good, this is completely against the dharma and against me and they completely have nothing todo with dharma. He said it very, very strongly. []

Japan initially received Chinese Buddhism through Korea in 6th century. And in 9th century, Emperor Saga made a decree prohibiting meat consumption except fish and birds. This remained the dietary habit of Japanese until the introduction of European dietary customs in 19th century. Again around the 9th century, two Japanese monks (Kūkai and Saichō) introduced Vajrayana Buddhism into Japan and this soon became the dominant Buddhism among the nobility. In particular, Saichō, who founded the Tendai sect of Japanese Buddhism, reduced the number of viyana code to 66. (Enkai 円戒) During the 12th century, a number of monks from Tendai sects founded new sects (Zen, Pure Land and Nichiren) of Buddhism, and de-emphasised vegetarianism - although Ch'an and Zen do tend generally to look favourably upon vegetarianism.

Engaged Buddhism

All Buddhists must practice ahimsa (non-harm / an integral component of the Noble Eight-Fold Path). Buddhists do as little harm to other creatures as possible. Concerning dietary ethics and ahimsa, the specific foods eaten by a Buddhist will vary according to his/her cultural context. If one is a mendicant (a monk, nun, recluse, beggar or scrap-gatherer) then one may eat whatever one non-violently acquires in order to sustain one's life and practice. Some Buddhists feel that for those of us who are consumers and purchase our own food, it is unacceptable to buy meat and other products which promote animal exploitation when other options are available. In their view, many animal products are obtained in an exploitative fashion and non-animal options are readily available. Therefore, according to these believers, consumers who are following the Buddha's Dhamma should practice veganism.

Buddhist views today

In the modern world, attitudes toward vegetarianism vary by location. In the Theravada countries of South East Asia and Sri Lanka, monks are allowed by the vinaya to accept almost any food that is offered to them, including meat unless they suspect the meat was slaughtered specifically for them; while in China, Korea and Vietnam, monks are expected to eat no meat. In Taiwan, Buddhist monks, nuns, and most lay followers eat no animal products or the fetid vegetables - traditionally garlic, "Allium chinense", asafoetida, shallot, and "Allium victorialis" (victory onion or mountain leek), although in modern times this rule is often interpreted to include other vegetables of the onion genus, as well as coriander - this is called Su vegetarianism. In Japan, some clergy practice vegetarianism, and most will do so at least when training at a monastery, but otherwise they typically do eat meat. In Tibet, where vegetables have been historically very scarce, and the adopted vinaya was the Nikaya Sarvāstivāda, vegetarianism is very rare, although the Dalai Lama and other esteemed lamas invite their audiences to adopt vegetarianism when they can. Chatral Rinpoche in particular, has stated that anyone who wishes to be his student must be vegetarian.

Many followers of Mahayana Buddhism (including monks) also eat meat despite the emphatic denunciation of the practice found in some major Mahayana sutras. Part of the reason is that there are many hundreds of Mahayana sutras and the position on vegetarianism depends on one's position on the authority of any particular sutra. The Japanese Pure Land puts a heavy emphasis on the Pure Land sutras and aims to achieve enlightenment by reincarnating into the Pure Land where one's enlightenment is assured. Therefore, vegetarianism holds very little relevance for them, either. The Vajrayana of Tibet and the Japanese Shingon sect consider that tantric practice makes vegetarianism unnecessary. In the West, of course, a wide variety of practices are followed. Lay Buddhists generally follow dietary rules less rigorously than monastics. Overall, it can be said that the debate over whether Buddhists should ideally be vegetarian or not continues.

See also

* Buddhist cuisine

* Buddhist ethics

* Vegetarianism and religion


Further reading

*Vegetarianism : Living a Buddhist life series (2004) by: Bodhipaksa

*Releasing life (chapter 4: 'The Debate'): published by The Corporate Body of the Buddha Educational Foundation, Taipei, Taiwan.

*Phelps, Norm. (2004). "The Great Compassion: Buddhism and Animal Rights." Lantern Books.

*Page, Tony (1998), "Buddhism and Animals" (Nirvana Publications, London)

*Rangdrol, Shabkar Natshok. (Translated by Padmakara Translation Group.) "Food of Bodhisattvas: Buddhist Teachings on Abstaining from Meat." Shambhala Publications, 2004.

External links

* [ Buddhist Resources on Vegetarianism and Animal Welfare]

* [ Resources on Buddhism & Vegetarianism] - [ Direct Link to High-Quality Downloadable Resources]

* [ The Mahaparinirvana Sutra (a main Buddhist advocate of vegetarianism)]

* [ A Buddhist Perspective on Animal Rights]

Tuesday, August 10, 2010

Monday, August 9, 2010

地藏菩萨 Mount Jiuhua 九華山;

Today is the first day of the 7th Month

Its also a Month Long Prayer
Many Buddhists practice this Sutra


地藏菩萨,亦地藏王菩萨,梵名 Ksitigarbha,中文译音克施地嘎诃帕, 八大菩萨之一。据《地藏十轮经》讲, 其道场在安徽省池州市九华山,与浙江普陀山、山西五台山、四川峨眉山并称为中国佛教四大名山。曾说出:“地狱不空,誓不成佛!”的坚定佛语。

Mount Jiuhua (simplified Chinese: 九华山; traditional Chinese: 九華山; pinyin: Jǐuhuá Shān; literally "Nine Glorious Mountains") is one of the four sacred mountains of Chinese Buddhism. It is located in Qingyang County in Anhui province and is famous for its rich landscape and ancient temples.

Many of the mountain's shrines and temples are dedicated to Ksitigarbha (known in Chinese as Dìzàng, Chinese: 地藏), who is a bodhisattva and protector of souls in hell according to Mahayana Buddhist tradition. Pious Buddhists often come to this popular attraction in Anhui to climb to Greater Tiantai peak, which is regarded as Jiuhuashan's most important peak, although it is not the tallest.
Mount Jiuhua was called Mount Lingyang in Han Dynasty. It was called Mount Jiuzi (九子山) in Liang and Chen Dynasties of South Dynasties. A legend says that the great poet Li Bai of Tang Dynasty travelled here and wrote down "Magic is divided to two branches, sacred mountain generates nine glories." (妙有分二气,灵山开九华). Thus it was named Mount Jiuhua.

JiuHuashan is delicately beautiful which is located in the southeastern part of Chizhou City, Anhui Province. The gross area reaches 120 square kilometers, while the protection area reaches 114 square kilometers. Together with WuTai Mountain in Shanxi, Emei Mountain in Sichuan and Putuo Mountain in Zhejiang. Jiuhua Mountain is called one of the four great Buddhist mountains in China. In 719 AD, Kim Qiaoque, prince of the king of XinLuo (today's Qingzhou city in South Korea) came to Jiuhua Mountain and cultivated himself for 5 years. He died at 99 years of age, his corporeal body stayed intact. Because he was very similar in appearance to Dizang Buddhisattva, the monks there believed Dizang Boddhisattva was reincarnated in him, as a result, Jiuhua Mountain became the place to hold rites for Dizang Boddhisatva. During the golden periods of the Ming and Qing dynasties, there were as many as 360 temples and 4,000 to 5,000 monks and nuns.

Mount Jiuhua was originally known as Jiuzi (Nine-Peak) Mountain. But ever since Li Bai, the celebrated poet in the Tang Dynasty wrote of the mountain:

"Sailing down the Jiujiang River the other day, I saw the Jiuhua Peaks in the distance. Looking like a heavenly river hanging in heaven, Its green water embroidering cotton rose hibiscuses."

Roushen TempleThe mountain was renamed Jiuhua Mountain. As number one place for pilgrimage, it was very famous in the southeastern part of China and became one of the great four Buddhist mountains. Since the opening-up in 1979, Jiuhua Mountain, with its abundant Buddhist culture and uniquely attractive scenery, has been enjoying a high reputation in southeast Asia, South Korea and Japan, which belong to Han-culture centered countries. It is of high influence power in the area of Dizang Buddhisattva and the large number of whole Buddhist relics. There are 99 peaks in the area, among them Shiwang Peak, Lotus Peak and other nine ones are the most beautiful. They enjoyed the laudatory of Lotus Country. Besides, Jiuhua Mountain is famous for its historic interest with more than 2000 historical relics, 500 poems written by famous poets through dynasties and 20 school relics.

There are thousands of Temples scattered among the great four mountains. Jiuhua Mountain is the most beautiful for its charming, and it has a double crown as the most incense stick and candle and number one mountain in the southeast, being regarded as a sacred place by the pious men and women. The mountains of Jiuhua are all imposing. Ridges and peaks eagerly show their delicate beauty. Vegetation thrives. Waterfalls and springs splash. The climate here is warm and wet with 4 seasons being clearly demarcated. The natural scenes combining with artificial spectacles as well as the atmosphere of Buddhism have long since made Jiuhua Mountain the famous scenic spot from the ancient period in China.

check this movie out DI ZHAN PU SA  Part 1and Part 2

释松年 Late Master Venerable Song Nian from Pho Ti Kok












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u ^_ r i+t j yGuest   松老于书艺,精通甲骨、金文、大篆、小篆,以至隶书,而尤精于狂草。台湾的故宫博物馆,就收藏有松老的妙品墨宝。1986年,新加坡总理李光耀伉俪,访问日本时的国礼——“福”字“寿”字,即出于松老手笔,用以赠送裕仁天皇及中曾根首相。后来,松年开画展,李资政(光耀)去参观,与松老见面,说:“法师真是一个深藏不露的人。”

Z$m \ M ~$Q$B @8pGuest   松老慈悲喜舍,他平常除以书画结缘化众外,多次捐出数十幅以至百幅书画,交由主办单位义卖,以所得之款由慈善团体推动济助计划。新加坡政府当局屡次要颁发荣誉勋章表扬他,松老说:“这些都是出家人分内的事,没有什么值得表扬的。”1985年,他将一百幅精心作品捐给新加坡美术馆,继而将毕生所藏珍贵文物近两百件,全部捐给新加坡国家博物院。捐完后松老对人说:“终于了却一桩心事”。

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p&x h W9] s k!MGuest 扰扰劳生终是梦,明明事相各由因,我谙此理能消遣,不敢随他自损神。随笔南洋网 A z Yg3H v n r ~ F+I c

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} L q9}_5[ KGuest 今日我非前日我,老年思若少年思,人间却已难容着,只合青山作故知。随笔南洋网-G3A V5r9I Z I7C!M

Views on buddhism

I found this site very informative. Check it out

Sunday, August 8, 2010



About Late Master Hong Chuan

Introduction to Water & Land Festival in English and Chinese as follows :

Opens for registration from 1st September 2010

Dates : 8 - 15 Dec 2010

日期: 2010年12月8日(净坛),


*报名日期: 2010年9月1日起

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水陆法会 Sutras recitals During Water and Land Festival

7 days prayers includes the following sutras and offering:

 more  info


瑜伽,为梵文音译,那密部的总名。清初宝华山德基大师解释其意为:“手结密印, 口诵真言,意专观想,身与口协,口与意符,意与身会,三业相应,故曰瑜伽。”





















Friday, August 6, 2010





Beautiful praises to Buddhas

A charming buddhist chant with the poem "Night Moorage by Maple Bridge" by the famous poet Zhang Ji in Tang Dynasty. Uploading with my illustrated English version. This melody is conducive to Zen meditation and Qigong exercises with buddhist tradition. 此曲佛禅意境深邃,尤其适用于佛家功法的演练。


Buddhist Song - It's great to give

Hanshan Temple - Buddhist Chants & Peace Music

I like this, so soothing and healing to listen, giving inner peace

Title : 寒山寺 Hanshan Temple

Album : Buddhist Chants Peace Music

Artists : Song Huei Liou, Jim Long Uen

Yuè      luò      wū        tí      shuāng       mǎn   tiān,

While I watch the moon go down, a crow caws through the frost;

Jiāng     fēng      yú      huǒ     duì        chóu     mián.

Under the shadows of maple-trees a fisherman moves with his torch;

Gū    sū    chéng    wài   Hánshán   Sì,

And I hear, from beyond Suzhou, from the temple on Cold Mountain,

Yè   bàn   zhōng     shēng   dào   kè    chuán.

Ringing for me, here in my boat, the midnight bell.

" English Translation of the beautiful Poem" in blue text

Listern here

Hanshan Temple (Chinese: 寒山寺; pinyin: Hánshān Sì); literally "Cold Mountain Temple", is a Buddhist temple and monastery in Suzhou, China. It is located at the town of Fengqiao (lit. Maple Bridge), about 5 kilometres west of the old city of Suzhou.

Traditionally, Hanshan Temple is believed to have been founded during the Tianjian era (502-519) of the reign of Emperor Wu of Liang, in the Southern and Northern Dynasties period. The current name of the monastery derives from Hanshan, the legendary monk and poet. Hanshan and his disciple Shide are said to have come to the monastery during the reign of Emperor Taizong of Tang (627-649), where Hanshan became the abbot

The poem is still popularly read in China, Japan and Korea. It is part of the primary school curriculum in both China and Japan.

The ringing of the bell at Hanshan Temple on Chinese New Year eve is a major pilgrimage and tourism event for visitors from these countries.

The bell

Two bells are currently used at Hanshan Temple, both dating from the late Qing Dynasty when the temple was last rebuilt. One was forged in China in 1906, and the other was forged in Japan at around the same time. The dedication on the bell was written by Japanese Prime Minister Itō Hirobumi. The original Tang Dynasty bell is believed by some (including Itō Hirobumi and modern Chinese statesman Kang Youwei) to have been taken to Japan in ancient times. These two factors have roused some nationalistic controversy among Chinese and Koreans (see, for example, this opinion).

A new 108 tonne bell commissioned by Hanshan Temple and built by a foundry in Wuhan was completed recently, and is on its way to Hanshan Temple to replace the hundred years old Japanese built bell.

 The new bell is 8.5 meters high and 5.2 meters in diameter at its widest.[citation needed

extracted from : wikipedi

Hanshan Temple Legend

Built in the Liang period (502-557) of the Southern Dynasty, Hanshan Temple sits at Fengqiao Town of Suzhou, Jiangsu Province. Originally named Miaolipumingta, the temple was later given its present name because Han Shan, an eminent monk in the Tang Dynasty (618-907), had lived there.

The temple compound is a scene of luxuriant green creating a secluded atmosphere. The buildings in it are in an unadorned and natural style. In the center of the compound stands Mahavira Hall. Behind the hall stretches a wooden corridor, at the end of which stands a small tower with a wall behind and a stream in front. Hanshan Temple has been famous since the Tang Dynasty. It owes its eminence to a poem entitled "Mooring for the Night at Fengqiao Bridge" by Zhang Ji (A Tang Dynasty poet) as well as the toll of the bell in the temple. The line of the poem "a toll is resounding at midnight" makes the temple an appeal to many people and the toll is said to have been the way for Han Shan and his apprentice Shi De to communicate their lingering affection for each other.

According to a legend, a couple lived in Qingfeng Village at the foot of Mount Tai in the- Tang Dynasty. They had no sons, but had an apprentice by the name of Shi De. The couple loved him very much as for he was clever and deft. One early morning Han Shan, husband, left home on business. His wife, immediately after he went out, put a cotton-padded quilt on Shi De sleeping in bed as she thought he might catch cold in the cold weather. She had not expected that her talking with Shi De in the latter's bedroom was heard by her husband who hurried back home for his money purse left behind. Han Shan stood dumbfounded outside the-house thinking to himself, "Oh,my wife is having an affair with...... It would be advisable to let them do what they want as a family scandal is not to be spread." Hence he quietly left  with a brief note left to Shi De.

The apprentice realized that his master misunderstood him when he read the note. So he bid farewell to the wife of his master and looked for his master to clear up the misundetstanding. Eating poor food and sleeping in the open,Shi De traveled many places looking for Han Shan, but in vain. One day twenty years later, he came wandering to Fengqiao Bridge at Fengqiao Town and requested the abbot of the temple there to allow him in to take shelter from rain. While saluting,Shi De found the abbot none other than his master he had been looking for over the twenty years. With mixed feelings of surprise and joy,they both poured their hearts.Han Shan said that he had trekked from north to south and at last settled down in the temple. At the same time he blamed his apprentice for deserting his wife. Han Shan , however,realized that he had wronged his apprentice when the latter told the true story. Unwilling to be away from his master,Shi De became a monk in the temple too.

The following year saw a disastrous rainstorm, leaving the vast land into an expanse of water. On the day it cleared up, a timehonored and huge bronze bell floated to the temple gate. It was so odd that the bell did not have a single drop of water in though its mouth was skyward. All the monks, fascinated, remarked that it must be a divine bell bestowed by Heaven. Han Shan asked the monks to take it out of water. The bell, however, stood absolutely still no matter how hard the monks tried. Aware that nothing better could be done to take the bell ashore, Shi De hastily pulled up a bamboo from the garden behind the temple and,with the aid of its elastic force, jumped into the bell as if he made a pole vault. Instantly the bell floated away due east, and increasingly faster at that. Burning with anxiety, Han Shan kept calling his apprentice. Shi De's responding voices were getting fainter and fainter as the bell was moviing farther and farther. Finally the bell got out of sight rice, breed silkworms and cultivate hemp. Though he was hence held in respect by the locals, Shi De never stopped. thinking of his native land and his master as well.

While his apprentice was away Han Shan, anxiety-torn, stood outside the temple all day long calling him back. The other monks, on pins and needles at the sight, thought out a solution of tracing Shi De by striking a bell; They asked craftsmen to cast a huge bell exactly like the one that had carried Shi De away. Han Shan regularly tolled it day and night. The booming sounds reached Japan far away. Realizing that the sounds were made by his master to call him, Shi De tolled the bell which had carried him across the sea in response. It was very strange that the sounds also reached the temple at Fengqiao Bridge. In this way the master and apprentice communicated their feelings of attachment. Later the, temple was renamed Hanshan in praise of the two who had so great an attachment to each other.