T320 蓮生活佛英文文集103－The Growing Sarira會長大的舍利子(1)
- 詳細內容
- 分類：大燈新書上市
■Book 103 - The Great Spiritual Response Of Tantrayana
■Written by Master Sheng-yen Lu
■Preface
For more information, please call +1(510)473-4818 or fax +1(510)437-1987.
Contact Address: 3440 Foothill Blvd. Oakland CA 94601, U.S.A.
Whenever I am back to Taiwan to do propagation work, ”Chi Zhang” chapter will send two female attendants to take care of all my needs. They are very understanding and attentive. They did me great help in my trips. That is why, I care very much for them.
One of them is Wang Yin-Jing. She is very helpful in the propagation of True Buddha Tantra. She spent as much as two million NT dollars in the auction held during the formation of the Tantra association of Chinese True Buddha sect to bid for my rosary beads. Her vow is very touching.
Madam Wang Yin-Jing enshrined five fast growing sariras.
She wrote an article entitled ” The magnificent dharma causation” on this incident. From her article, we may see the great response of Tantra.”
She wrote as follows:
The incident must have a cause. The multi-purpose sports stadium situated at the Zhong Zhen Road of Woodbridge Town is always used by dharma masters to hold dharma talks. Since my house is very close to the stadium, I follow Grandmaster Living Buddha Lian-Shen's teaching to pay respect to other dharma masters and to have good causation with them.
On 22nd August 1992, there was a dharma function at the stadium, to raise fund for the erection of a museum for the world religions. The function is known as Sarira-Xin Hai Hua Yen Hui. It was organised by the founder of Vulture Hill Non-growth cultivation shrine, dharma master Xin-dao. The 100 sariras on displayed were given to him by a Nepalese lama whom he has made some offerings. Those interested in the sariras can purchase them. The price ranges from 10,000 to one million NT each.
Meanwhile, the headline of True Buddha news reads:
”The most spectacular event of the century, Dead convicts have Sarira.” the headline kept flashing in my mind.
I went to pay respect to the Sariras on display. To my surprise, they were very tiny, and not eyes catching at all. I told one of Master Xin-dao's female disciples Madam Lim:” I have enshrined five sariras at home, I do not know why they have grown to such a size within six months.”
On the second day, Madam Lim phoned and told me Master Xin-dao would like to take a look at my sariras, as they have not seen any sariras that have grown so fast and so big.
With both hands I respectfully asked master Xin-dao to verify my five sariras. He did not verify at all, instead on seeing my sariras, he was so happy and kept saying they were of high quality; and should be shared. He praised my merits, and asked the sariras from me. I was very happy too, as grand master has taught me to donate my most valuable belongings. So I chose the biggest one that I loved most to offer to Master Xin-dao. As master Xin-dao was planning to have another exhibition in Guo Xiong on the seventh of November, and after that he wanted to keep the sarira in the Museum, he asked for more. So I gave another two to him. He thought for a while, touching the remaining sariras, as if he was still not satisfied. He wanted all but was shy to say so, finally I gave him one more.
Feeling a pain in my heart, at first, I was unwilling to give him, but when I remembered the grand master's teaching, to give him one more is no big deal. Luckily, master Xin-dao was very compassionate he left the last sarira for me. In return he gave me four tiny sariras that were smaller than Jintan. I must thank him, ”Amitabha”!
At that time, the dharma bliss filled the whole area. Dharma master Xin-dao was very happy holding my hands. And his disciples surrounded me like a swamp of bees. They rushed to see and praise the treasures, and asked me how I made the offering. They have never seen anything growing so fast before. I told them solemnly I am a disciple of Living Buddha Lian-Shen, Vajra Guru Master Lu Sheng Yen of the True Buddha School. I am cultivating True Buddha Tantra. And I chant the guru mantra and High King Sutra. I told them also the benevolence of Living Buddha Lian Shen, and the Magnificence of True Buddha Tantra.
Grand Master taught us to cultivate our mind. Our mind must be upright, without attachment. We must cultivate daily. We must try to have unification with the dharma realm. We must not retreat even if we have to encounter all kinds of difficulties in our cultivation. Dharma master Xin-dao was full of praise after listening to what I said. He believed that I have accumulated great merit; and he has an understanding of grand master teaching.
-To Be Continued-
T320 蓮生活佛法文文集166 La chanson affligeante de l'amour情愛的悲歌(1)
- 詳細內容
- 分類：大燈新書上市
■Le bouddha vivant Lian-sheng Sheng-yen Lu
■Book166 - Journal des voyages spirituels
～Un autre genre de manifestation du prodige～
■Traduit du chinois par Sandrine Fang
■Copyright © Sheng-yen Lu ©2012, Éditions Darong
Lors d'un voyage spirituel —
J'entendis la prière d'une disciple : « Om Goulou Lianshen Siddhi Rom. Maître vénérable, bouddha vivant Lian-sheng, Sheng-yen Lu, j'ai fait le homa① à quarante-neuf reprises, je prie Kurukulla de répandre sa bénédiction sur mon amour, et je vous prie d'exaucer mon souhait de me marier avec mon petit ami. »
La prière de cette disciple était extrêmement sincère : « J'implore la bonté du maître vénérable ! Je supplie Kurukulla ! »
Dans le bouddhisme tantrique, l'efficacité du homa, de l'oblation du feu, est extrêmement puissante, son pouvoir est très fort. C'est pourquoi je pouvais entendre l'appel de cette disciple dans toute son acuité.
Pour elle, j'allais sonder le coeur de son petit ami.
Je n'aurais jamais imaginé que ce petit ami fût aussi mon disciple. On peut dire qu'une disciple était amoureuse d'un disciple. Elle était si éprise qu'elle vivait un véritable supplice.
Elle se rendait souvent chez lui et se tenait devant la porte pour l'attendre à son retour du travail ; pour le rencontrer, le saluer et lui adresser quelques paroles…
Mais il évitait un peu la rencontre avec elle.
Ce qui était encore surprenant, c'est que ce disciple pratiquait également le homa, l'oblation du feu ; la déité principale de sa pratique était Râgarâja. Lui aussi priait avec dévotion : « Om Goulou Lianshen Siddhi Rom. Maître vénérable, bouddha vivant Lian-sheng, Sheng-yen Lu, j'ai pratiqué quarante-neuf fois l'oblation du feu en prenant Râgarâja pour déité principale. Je vous prie de me bénir pour que je puisse me marier avec ma petite amie. »
Voici le noeud du problème : la disciple était tombée amoureuse du disciple, mais ce dernier était épris d'une autre fille ; la disciple n'était pas sa bien-aimée.
Un jour, le disciple reconduisit en Mercedes sa petite amie chez elle ; ils étaient très intimes, la main dans la main, et ils s'embrassèrent.
À la vue de cette scène, la disciple fut frappée de stupeur. Elle demeura muette sous l'effet de la surprise !
Elle avait envie de pleurer, mais elle était dans l'incapacité de verser une seule larme. Elle vit en silence son petit ami entrer dans la maison en tenant la jeune femme par la taille. Un claquement se fit entendre, et la porte se referma.
La disciple ne se découragea pas. De retour chez elle, elle reprit la pratique du homa, l'oblation du feu, et elle récita des prières à haute voix : « Om Goulou Lianshen Siddhi Rom. Maître vénérable, avez-vous entendu ? Om. Kurukulla, si ce n'est pas lui, je ne me marierai pas ; si ce n'est pas moi, il ne se mariera pas. Avez-vous entendu ? »
Le feu du homa continuait de brûler ardemment.
Le disciple aimait passionnément sa petite amie, on n'aurait jamais pensé qu'il demeurât insensible à cette disciple.
Lui-même pratiquait de façon assidue et diligente la méthode de Râgarâja ; il avait bien mémorisé le mantra, il le récitait des milliers et des milliers de fois.
Au cours de ce voyage spirituel, Kurukulla, Râgarâja et moi, nous délibérâmes sur le fait remarquable que ces deux disciples avaient pratiqué le homa dans le but de se procurer l'amour.
Nous examinâmes quatre grands thèmes :
1. Quelle serait la rétribution de leurs actes amoureux selon la loi de causalité ?
2. Laquelle des suites à cette situation pourrait être considérée comme juste et égale ?
3. Pourraient-ils encore, sous le pouvoir du dharma, maintenir l'accroissement de leur foi ?
4. Pourrait-on s'occuper en même temps de l'harmonie de ces trois individus sans faire de mal à aucun d'eux ?
Le résultat de la délibération fut le suivant :
—Kurukulla hocha la tête ;
—Râgarâja hocha la tête ;
—Je hochai la tête.
En vérité, l'amour est quelque chose de compliqué, qui s'embrouille sans cesse et qui est difficile à résoudre. Si la soif de l'amour est très forte, on aura certainement des ennuis et on éprouvera une souffrance extrême. Si le délire de possession de la personne que l'on aime est ardent, son rapport de causalité ne prendra jamais fin, de telle sorte que l'on sera content si on obtient une concession et que l'on sera mécontent si on rencontre une opposition.
L'issue de la délibération fut de « laisser aller le cours naturel des choses ».
Toutefois, j'avais encore de la pitié pour cette disciple qui pratiquait le homa, l'oblation du feu. Je savais que ses prières ne seraient pas exaucées, même si elle pratiquait le homa cent fois et beaucoup plus, Kurukulla ne pourrait pas l'aider, et j'étais également incapable de l'assister.
Je lui dis discrètement à l'oreille :
—Disciple ! Vous me suppliez, mais à qui dois-je m'adresser alors ?
Elle entendit ma voix, mais ne me voyait pas ; elle regarda tout autour d'elle et trouva la chose étrange !
En dépit de mon intervention, elle ne comprenait toujours pas ce que j'avais voulu dire.
Il ne me restait plus qu'à m'en aller pour poursuivre mon voyage spirituel.
En ce bas monde, toutes les affections et les amours sont engendrés par des causes fondamentales ou accessoires. Certaines sont profondément conditionnées, d'autres sont déterminées de façon superficielle. Il se peut que certains facteurs conditionnés engendrent des conséquences et que certains autres ne produisent pas d'effet. Il en va de même pour les prières avec oblation du feu. Bien que cet acte procure une bénédiction par le pouvoir du dharma, les karma déterminés et les affinités fixées par le destin restent pourtant difficiles à modifier.
Je dis :
Si les conditions sont parfaitement réunies,
Les facteurs conditionnés s'assembleront tout naturellement.
Si les conditions sont incomplètes,
Les demandes forcées n'apporteront aucun bénéfice.
Je ne dis pas que le dharma tantrique soit inefficace ; ce que je veux expliquer, c'est que les karma déterminés par le destin seront difficiles à modifier tant que persistent la croyance à la substantialité du moi, l'attachement au moi, les fausses visions de Satkâyadrsti, les sollicitations nées du désir et du dharma conditionné.
- à suivre -
①Faire des offrandes en les brûlant.
T319 蓮生活佛英文文集103－Spiritual Response From The Repentance懺悔的大相應(2)end
- 詳細內容
- 分類：大燈新書上市
■Book 103 - The Great Spiritual Response Of Tantrayana
■Written by Master Sheng-yen Lu
■Preface
For more information, please call +1(510)473-4818 or fax +1(510)437-1987.
Contact Address: 3440 Foothill Blvd. Oakland CA 94601, U.S.A.
The verse I wrote previously was:
Living Buddha Lian Sheng teaches a major Tantra,
Vajrasattva changes into Vajraheart
A spiritual response occurs when the two embody into one,
Unwholesome karma eradicated and purity remains.
●
To show you a letter as evidence:
Dear Grandmaster,
All the best to you
At 5:15 a.m. on 5th of November, you appeared in my dream. I kneeled down in front of all the dharma brothers and you. I confessed to you all the precepts I have broken. You used a round tool to pull out all my hindrance (an ugly creature looked like the body and the tail of a fish). A pool of blood was spotted nearby. After vomiting, I felt very light. You told me, “Your body is clean now, and you will be very healthy.”
It is beyond description, taking into consideration I have just cultivated the repentance rituals for three months (group practice is held on every Wednesday)
Thank you for pulling out my hindrance, I shall cultivate daily to repay your favour, and follow your teaching life after life. We shall not part until enlightenment.
●
Many True Buddha disciples had spiritual response after cultivating the repentance rituals.
1) After cultivating it for 21 times, a disciple saw himself in a pure and clean lake. Living Buddha Lian-Shang radiated light to empower him from the air. The water turned into laser when
the radiation passed through. It was amazing when the black water flew from the cultivator into the lake, it was immediately purified.
After the spiritual response, the disciple felt very fresh, as if he had a new life. His internal strength increased a lot.
2) Another disciple only cultivated the dharma for one week and he started to vomit. The sickness lasted for 3 days, and it could not be stopped. Although he did not vomit anything, those with spiritual eyes could see he vomited dirty things like worms, little turtles, small snakes, mosquitoes and centipedes. Thereafter he felt fresh, and all his sickness suddenly disappeared.
3) A disciple suffering from asthma cultivated the dharma for 49 days in order to eradicate his unwholesome karma created in his previous lives. One night using a vajra, a vajra god beat him up. He was thrown up and down and tortured the whole night in his dream. Finally he was forced by the Vajra god to eat a few stalks of grass. He felt nausea, and vomitted a little black man. His asthma was cured thereafter.
4)Another story is even more wonderful. A disciple only cultivated the repentance ritual about a month. In his mediation, he was brought to the heaven realm to ride a dragon. Like a wind, the dragon flew. He saw mountains, rivers and lands below him. He was dumbfounded. He was even given an audience with the Buddha.
He was so moved that he almost cried.
Buddha said to him, “you don't have to cry.”
He asked, “How come by cultivating repentance ritual, I am able to see you?”
Buddha replied, “the five directional Buddhas change into five Vajra Dhara. And Vajrasattva is the six Vajra Dhara. Since he is the embodiment of five Buddhas, you will surely be able to see the Buddha”.
The disciple wrote to me, and said “This is fantastic, repentance is a major dharma.”
“Living Buddha Lian Sheng is almost the reincarnation of a Buddha.”
I know of many true stories of having spiritual response when cultivating repentance rituals. I just mentioned a few as records, since we have limited space.
●
I believe amongst the three ways of repentance, spiritual response from the “Qu Xiang” repentance would be more magnificent and trust-worthy. “Zuo Fa” repentance is too common, and “Wu Sheng” repentance is too high sounding for ordinary people to use. Only those who have good foundation can master it.
Personally I lay a stress on “Qu Xiang” repentance. The spiritual response derived from it can have many levels:
Buddha touching the head,
Boddhisattva radiating light at the cultivator,
Eating white and vomiting black food,
Riding a heavenly horse in the air,
Dreaming about taking a bath and cleaning yourself,
Dreaming about putting fragrance on your own body,
Dreaming about flowers falling from the sky,
Dreaming about your transparent body radiating light,
Dreaming about initiating the eyes of a Buddha image.
I believe even a saint will have committed some faults before. If we are able to cultivate the True Buddha repentance ritual, all our predicaments can be eradicated, like mountains, oceans and planet being destroyed by fire. Doing repentance can burn away our distress. It can extinguish the fire in hell and result in coolness in the heaven. By cultivating repentance ritual, we can reach a high level of meditation and obtain profound wisdom and longevity. We are able to reside in the pure land and see the blossom of purest lotus flowers. It will eventually lead to Buddhahood and we are enlightened.
Now let me give you the theory of “Wu Sheng” repentance:
It is said in the Avatamsaka Sutra:
“Bodhisattva uses his right view to observe the world and knows all the dharma derived from karma. When he examines all the dharma, he knows they stem from cause and effect. If there is no birth; there will not be death.”
It is said in the Commentary on the Prajnaparamita Sutra:
“The law of Karma is without self-nature, that is why ultimately it is emptiness. Emptiness is not the work of Buddha, nor the work of human beings.”
It is said in Avatamsaka Sutra:
”The accomplishment of a Buddha is very difficult to understand, only Buddhas themselves can really understand the truth of all dharma”
These are the foundations of “Wu Sheng” repentance
-End-
