Sunday, August 15, 2010
般若波羅蜜多心經
般若波羅蜜多心經
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‧菩提薩婆訶．
Heart Sutra - Recital Version
http://www.youtube.com/watch?v=3yK0GjjbmV0&feature=related
http://www.youtube.com/watch?v=reR0z_iaxNw&feature=related
http://www.youtube.com/user/bell1957#p/a
南無本師釋迦牟尼佛，
南無本師釋迦牟尼佛，
南無本師釋迦牟尼佛。
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，
菩提薩婆訶。
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
觀自在菩薩行深般若波羅密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.
無色聲香位觸法˙
無眼界乃至無意識界˙
無無名.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˙依般若波羅密多故.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.依般若波羅密多故˙
得阿耨多羅三藐三菩提˙
故知般若波羅密多˙
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˙吉說咒曰˙
揭諦揭諦˙波羅揭諦˙
波羅僧揭諦˙菩提薩婆訶.
Friday, August 13, 2010
Great Compassion Mantra - Da Bei Zhou
http://www.youtube.com/watch?v=D0CIrgRlcYU
http://www.youtube.com/watch?v=frVwxauGNvk&feature=related
http://vodpod.com/watch/755928-great-compassion-mantra-da-bei-zhou
http://www.youtube.com/watch?v=frVwxauGNvk&feature=related
http://vodpod.com/watch/755928-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
Buddhist vegetarianism
Extracted from : http://buddhism.about.com/od/basicbuddhistteachings/a/vegetarianism.htm
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 [http://web.ukonline.co.uk/theravada/jivaka2.htm]
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 [http://www.accesstoinsight.org/canon/sutta/anguttara/an05-177.html] .
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. [ [http://www.nirvanasutra.org.uk/mpnsvegetarianism.htm 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.
Theravada
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.
Mahayana
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.
Vajrayana
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. [http://www.shabkar.org/download/pdf/Talk_on_Vegetarianism.pdf]
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
References
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
* [http://online.sfsu.edu/~rone/Buddhism/BuddhismAnimalsVegetarian/BuddhistVegetarian.htm/ Buddhist Resources on Vegetarianism and Animal Welfare]
* [http://www.shabkar.org/ Shabkar.org: Resources on Buddhism & Vegetarianism] - [http://www.buddhistfood.org/vegetarianism/index.htm?gclid=CKCv7tDCuJECFRDMiQoddCmRvA Direct Link to High-Quality Downloadable Resources]
* [http://www.nirvanasutra.org.uk The Mahaparinirvana Sutra (a main Buddhist advocate of vegetarianism)]
* [http://www.cttbusa.org/vegetarianism/cttbveg4.asp A Buddhist Perspective on Animal Rights]
Tuesday, August 10, 2010
破解农历七月“鬼节”十大谜团Debunking the 10 myths of the seventh month
Extracted this valuable info from KMS website
http://www.kmspks.org/download/Myths7mth.pdf
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
地藏菩萨心咒
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
Extracted from http://www.sgwritings.com/16427/viewspace_13866.html
释松年
LATE MASTER SONG NIAN
释松年，俗家姓宋，江苏省海陵县人，1911年（清宣统三年）出生。宋氏为海陵望族，世代书香，父彭岭公为邑内名士，工诗善词，兼精书画，40余岁病逝，时松年仅四岁，赖慈母抚育成人。松年6岁启蒙，八岁开始对书艺发生兴趣，由于表现不俗，为江南书家萧退暗所赏识，收为弟子，加以指导培育，因之艺事大进.
16岁，依海安县广福寺妙一上人剃度出家。他的师公权济老和尚，是清季光绪年间的武举人，使他对武术也发生兴趣，曾从觉性和尚习拳术。20岁在宝华山隆昌寺受具戒，之后入焦山佛学院受学，24岁毕业后，住苏州木渎灵岩山，亲近印光大师，修习念佛法门。1949年，因避战乱南下香港，1952年抵马来西亚槟榔屿，驻锡槟城佛学院，念佛静修。1960年，转赴新加坡，驻锡般若讲堂后进法师寮，与竺摩、兴仁二师共住，且与诗书画三绝的竺摩上人切磋书艺。1980年前后接住菩提阁道场，以迄于今。
松老八岁学书，以出身书香世家，故于历代各体碑帖，应有尽有，长年摹临，各得其神髓。及至老年，以数十年的功力，已达到心笔相依，意到笔随的境界，故能挥洒自如，出神入化，国画大师张大千曾推崇松老的画法谓：“松年法师的每一个字，都是一幅画。”又谓：“画家如果画画，一定比画家要画得好。尤其是松年法师是方外之人，要是他来画画，一定比我这个世俗之人，画得更好。”事实上，松老亦精于画，而画名为书名所掩。
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。”
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”。
1996年，高龄86岁的松年老法师，以两幅“福”和“寿”字为新加坡佛教坐禅中心筹得25万5000元基金。
翌年，法师为为海印佛学会筹款，一幅“一笔龙”筹得12万元，另一幅“吃亏是福”也筹得8万8000元
1998年，松年老法师圆寂，世寿87，僧腊71。
松老生前，除念佛修持外，作书不辍。间亦吟诗填词，兹录老和尚七律二首，以见一斑：
处处秋风落叶频，丹青谁为巧传真，诗情渐比云心薄，玉态无如暗世尘。
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
睡扁头颅枕未移，庄周蝴蝶两相疑，深心觅句秋生影，片叶敲空响落迟。
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
释松年，俗家姓宋，江苏省海陵县人，1911年（清宣统三年）出生。宋氏为海陵望族，世代书香，父彭岭公为邑内名士，工诗善词，兼精书画，40余岁病逝，时松年仅四岁，赖慈母抚育成人。松年6岁启蒙，八岁开始对书艺发生兴趣，由于表现不俗，为江南书家萧退暗所赏识，收为弟子，加以指导培育，因之艺事大进。随笔南洋网4W N2w m \ z!a H
16岁，依海安县广福寺妙一上人剃度出家。他的师公权济老和尚，是清季光绪年间的武举人，使他对武术也发生兴趣，曾从觉性和尚习拳术。20岁在宝华山隆昌寺受具戒，之后入焦山佛学院受学，24岁毕业后，住苏州木渎灵岩山，亲近印光大师，修习念佛法门。1949年，因避战乱南下香港，1952年抵马来西亚槟榔屿，驻锡槟城佛学院，念佛静修。1960年，转赴新加坡，驻锡般若讲堂后进法师寮，与竺摩、兴仁二师共住，且与诗书画三绝的竺摩上人切磋书艺。1980年前后接住菩提阁道场，以迄于今。
f q3];s%d6RGuest 松老八岁学书，以出身书香世家，故于历代各体碑帖，应有尽有，长年摹临，各得其神髓。及至老年，以数十年的功力，已达到心笔相依，意到笔随的境界，故能挥洒自如，出神入化，国画大师张大千曾推崇松老的画法谓：“松年法师的每一个字，都是一幅画。”又谓：“画家如果画画，一定比画家要画得好。尤其是松年法师是方外之人，要是他来画画，一定比我这个世俗之人，画得更好。”事实上，松老亦精于画，而画名为书名所掩。
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”。
-Q.E(x z"s%e"Z qGuest 1996年，高龄86岁的松年老法师，以两幅“福”和“寿”字为新加坡佛教坐禅中心筹得25万5000元基金。
5s6~4f K3J Y.RGuest 翌年，法师为为海印佛学会筹款，一幅“一笔龙”筹得12万元，另一幅“吃亏是福”也筹得8万8000元随笔南洋网/F u1y9PK2c.W
1998年，松年老法师圆寂，世寿87，僧腊71。
8F0g:g K4HGuest 松老生前，除念佛修持外，作书不辍。间亦吟诗填词，兹录老和尚七律二首，以见一斑：随笔南洋网 m J&u {(v4[ }
随笔南洋网"@ \%i m0E"m p"_9A:D
处处秋风落叶频，丹青谁为巧传真，诗情渐比云心薄，玉态无如暗世尘。
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
随笔南洋网:A9s a/v X X O8l
睡扁头颅枕未移，庄周蝴蝶两相疑，深心觅句秋生影，片叶敲空响落迟。
} 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
http://viewonbuddhism.org/general_symbols_buddhism.html
Sunday, August 8, 2010
宏船老和尚圆寂二十周年纪念
宏船老和尚圆寂二十周年纪念
启建法界圣凡冥阳两利水陆普渡大斋胜会
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),
2010年12月9日至15日(大斋胜会)
*报名日期： 2010年9月1日起
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| Add caption |
水陆法会 Sutras recitals During Water and Land Festival
水陆法会
7 days prayers includes the following sutras and offering:
7 days prayers includes the following sutras and offering:
瑜伽焰口施食要集
more info http://dzj.fjnet.com/fhzy/slfh/201005/t20100504_80198.html
往昔，阿难尊在林中修习禅定，忽然看见一个饿鬼（名为焰口），面貌丑恶，披头散发，爪长甲利，腹大如山，喉细如针，面上喷火。阿难大惊，因而问其原因。饿鬼告以生前居心悭吝，贪不知足，所以往生后堕入饿鬼道中，变是身形，长年受饿，备受诸苦。饿鬼并告诉阿难：“汝三日后亦当命尽，堕饿鬼道。”阿难大惊，急至佛前哀求救度，佛乃为说《无量威德自在光明殊胜妙力陀罗尼》及施食之法，谓阿难若能诵持此咒，即能免饿鬼苦；并施饮食予恒河沙数饿鬼及诸仙等，非但不落此道，且能延年益寿，诸鬼神等常来拥护，遇事吉祥。
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。”
《焰口饿鬼经》中提到，“焰口”为饿鬼道中鬼王的名字，因为他身体枯瘦，咽细如针，故意译为“焰口”。又因其脸上冒火，所以又称“面然”。以生前悭吝之故，遂有此一果报。焰口曾于阿难入定中显现，并因而成为佛教“放焰口”仪式之缘起。
“瑜伽焰口”乃根据《救拔焰口饿鬼陀罗尼经》而举行之施食饿鬼的佛事。是以饿鬼道众生为主要施食对象；施放焰口，则饿鬼皆得超度，亦为对死者追荐的佛事之一。
more info http://dzj.fjnet.com/fhzy/slfh/201005/t20100504_80198.html
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。”
《焰口饿鬼经》中提到，“焰口”为饿鬼道中鬼王的名字，因为他身体枯瘦，咽细如针，故意译为“焰口”。又因其脸上冒火，所以又称“面然”。以生前悭吝之故，遂有此一果报。焰口曾于阿难入定中显现，并因而成为佛教“放焰口”仪式之缘起。
“瑜伽焰口”乃根据《救拔焰口饿鬼陀罗尼经》而举行之施食饿鬼的佛事。是以饿鬼道众生为主要施食对象；施放焰口，则饿鬼皆得超度，亦为对死者追荐的佛事之一。
佛说阿弥陀佛、
观世音菩萨普门品
梁皇宝忏
梁皇宝忏是南朝梁武帝为皇后郗氏所集的。缘起是皇后郗氏在往生后的数月，有一天梁武帝正要就寝时，听闻外面有骚乱的声音，于是出去一看，竟然是一条大蟒蛇，而且睁大眼睛望著他。这时候武帝大惊不已，不知如何是好，便对蛇说：“朕的宫殿严警，不是你们蛇所生之地，看来你必定是妖孽。”蛇于是对武帝说：“我是你的皇后郗氏，妾因为生前喜欢争宠，而常怀嗔心及嫉妒心，性情惨毒，损物害人，所以死后堕入蛇身。现在没有饮食可吃，又没有洞穴可以庇身，而且每一片鳞甲中有许多虫在咬，真是痛苦万分。由于深感皇帝平日对妾的厚爱，所以才敢显现丑陋的形貌在您的面前，希望能祈求一些功德，脱离蟒蛇之身。”蛇说完之后就不见了。
武帝将这个情形告诉志公禅师，禅师对梁武帝说：“必须要礼佛忏悔才能洗涤罪业。”武帝于是请志公禅师搜寻佛经，摘录佛的名号，并且依佛经来撰写忏悔文，总共写成十卷。然后武帝就依照忏本为皇后礼拜忏悔，有一日，突然闻到异香遍满室内，久久不散。武帝抬起头来，看见有一个人，容仪端丽，对他说：“我是蟒蛇的后身，因为承蒙皇帝为我作功德，所以现在已经超生忉利天，今天特来致谢。”言毕就不见了。
梁皇宝忏从梁朝流传至今一千余年，行人若能依此忏文虔诚礼拜、惭愧忏悔，并检讨改过，以慈悲、智慧的法水洗净愆尤，必得佛陀慈光加被，业障消除，善根增长，身心清净，平安吉祥。
四合经
（阿弥陀经、普门品、金刚经、药师经）
（阿弥陀经、普门品、金刚经、药师经）
金刚般若波罗蜜经、药师如来本愿功德经
《华严经普贤行愿品》
本经的内容，从广义来说，就是《华严经》的内容。《别行疏》说︰‘西域相传，普贤行愿赞为略华严经，大方广佛华严经为广普贤行愿赞。’又说︰本经以‘入法界缘起普贤行愿’为宗。‘入’是‘悟、解、证、得’；‘法界缘起’是《华严经》的宇宙观；‘普贤行愿’，广义指三世诸佛同有的因位行愿，要义就是本经所列举的十大行愿。说明法界缘起要由修十大行愿才能证入，是本经的主要内容。
本经的文字有长行、偈颂两部份。长行的文势，承《华严经》第三十九卷普贤菩萨赞佛功德偈而来。善财童子历参五十三善知识，最后见普贤菩萨为说‘佛功德海一滴之相’，接着在本经开始，普贤菩萨就告诸菩萨及善财童子，要成就佛的功德应修十种广大行愿︰(1)礼敬诸佛，(2)称赞如来，(3)广修供养，(4)忏悔业障，(5)随喜功德，(6)请转法轮，(7)请佛住世，(8)常随佛学，(9)恒顺众生，(10)普皆回向。长行有十大段，说明这十种行愿的内容。每一行愿都以华严法界遍于十方三世，无穷尽，无间断。并以虚空界、众生界、众生业、众生烦恼四法为喻，说明无尽。最后说明受持此经殊胜功德
《佛说无量寿经》
叙述释迦牟尼佛在王舍城耆阇崛山，为大比丘众12000人及普贤、慈氏等诸大菩萨说法，谓过去世自在王佛时，有国王出家为僧，号法藏，发四十八大愿，称：“十方众生，至心信乐，欲生我国，乃至十念，若不生者，不取正觉。”经漫长时期，积无量德行，在十劫前成佛，号“无量寿佛”。光明寿命最尊第一。其国土谓安乐净土，无量功德庄严，国中声闻、菩萨无数，讲堂、精舍、宫殿、楼观、宝树、宝池等均以七宝严饰，百味饮食随意而至，自然演出万种伎乐，皆是法音。其国人等智慧高明，颜貌端庄，但受诸乐，无有众苦，皆能趋向佛之正道。至于往生者有上辈、中辈、下辈之分。彼国菩萨都得到一生补处（即隔一生而成佛），以观世音、大势至为上首。最后释迦牟尼劝弥勒及诸天人等，备勤精进，不存怀疑，信心回向，便能在彼国七宝华中化生，等等。
大乘妙法莲华
法华坛：恭诵大乘妙法莲华经二十四部，行大悲愿，得大加持。
大佛顶首楞严经
楞严坛：恭诵大佛顶首楞严经二十四部，
为解脱首楞严三昧法门，
能就圆满佛道，
不遭魔业，成就菩提。
水陆大斋仪轨会本六卷
Friday, August 6, 2010
早課(初一十五)
早課(初一十五)
http://www.youtube.com/user/wai7806#p/u/15/52u-_AhjgDE
http://www.youtube.com/user/wai7806#p/u/15/52u-_AhjgDE
http://www.youtube.com/user/wai7806
http://www.youtube.com/user/wai7806#p/u/0/wTn326u_I5o
http://www.youtube.com/user/wai7806#p/u/14/6f5U1ClQJe0
http://www.youtube.com/user/wai7806#p/u/13/nkS41zW_Wcs
http://www.youtube.com/user/wai7806#p/u/0/wTn326u_I5o
http://www.youtube.com/user/wai7806#p/u/14/6f5U1ClQJe0
http://www.youtube.com/user/wai7806#p/u/13/nkS41zW_Wcs
寒山鐘聲
寒山鐘聲
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。
乔毅编译
http://www.youtube.com/watch?v=RUXq4I9-eWA
http://v.ku6.com/show/-jIjFft0wawYH7r5.html
http://www.youtube.com/watch?v=dkawka398Wc
http://www.youtube.com/watch?v=kIQC0p_xLFk
http://www.youtube.com/watch?v=C2Vi6n7_5so
Beautiful praises to Buddhas
乔毅编译
http://www.youtube.com/watch?v=RUXq4I9-eWA
http://v.ku6.com/show/-jIjFft0wawYH7r5.html
http://www.youtube.com/watch?v=dkawka398Wc
http://www.youtube.com/watch?v=kIQC0p_xLFk
http://www.youtube.com/watch?v=C2Vi6n7_5so
Buddhist Song - It's great to give
http://www.youtube.com/watch?v=HtiVumWz-v0&feature=watch_response_rev
Hanshan Temple - Buddhist Chants & Peace Music
I like this, so soothing and healing to listen, giving inner peace
Title : 寒山寺 Hanshan Temple
http://www.hanshansi.org/
http://www.hanshansi.org/
Album : Buddhist Chants Peace Music
Artists : Song Huei Liou, Jim Long Uen
http://www.youtube.com/watch?v=bRTT1XTy-3k
http://www.youtube.com/watch?v=gcYLO8haYas&feature=related
http://www.youtube.com/watch?v=haEBeGb-194
月落烏啼霜滿天，
Yuè luò wū tí shuāng mǎn tiān,
While I watch the moon go down, a crow caws through the frost;
江楓漁火對愁眠。
Jiāng fēng yú huǒ duì chóu mián.
Under the shadows of maple-trees a fisherman moves with his torch;
姑蘇城外寒山寺，
Gū sū chéng wài Hánshán Sì,
And I hear, from beyond Suzhou, from the temple on Cold Mountain,
夜半鐘聲到客船。
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
http://www.youtube.com/watch?v=bRTT1XTy-3k
http://www.youtube.com/watch?v=gcYLO8haYas&feature=related
http://www.youtube.com/watch?v=haEBeGb-194
月落烏啼霜滿天，
Yuè luò wū tí shuāng mǎn tiān,
While I watch the moon go down, a crow caws through the frost;
江楓漁火對愁眠。
Jiāng fēng yú huǒ duì chóu mián.
Under the shadows of maple-trees a fisherman moves with his torch;
姑蘇城外寒山寺，
Gū sū chéng wài Hánshán Sì,
And I hear, from beyond Suzhou, from the temple on Cold Mountain,
夜半鐘聲到客船。
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
http://www.youtube.com/watch?v=Tl-m7VrqqaY
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.
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.
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