THE SAGELY CITY OF TEN THOUSAND BUDDHAS
QUOTATIONS OF THE VENERABLE MASTER HUA
We should all make this vow: "We don't want the Dharma to come to an end. Wherever we go, we want the Proper Dharma to exist there."
We should be very scrupulous in translating the Sutras, and we should not casually delete passages.
Listening to the Dharma is an especially good way to increase our good roots and open our wisdom.
An opportunity to listen to the Dharma is worth more than any amount of money you could earn. You all shouldn't think it is a simple matter to be able to come and listen to the Sutras and study the Dharma. You are able to do so only because you have amassed a lot of good roots and virtuous conduct.
A Bodhisattva is simply someone who advances with great vigor. That's all there is to it. There's no other secret.
The ancient sages always blamed themselves. Modern people, however, look for faults in others instead of acknowledging their own faults.
Depressed and melancholy, you roam through the hells.
Happy and smiling, you enjoy eternal youth.
Weeping and woe make a small dark room in the hells.
Patience means: "If people scold me, I can bear it. If they hit me, I can take it. No matter how badly they treat me, I can endure it."
Money is the filthiest thing around. If you stay around it very long, you'll be defiled.
If you wish others to know about your good deeds, they are not truly good deeds.
If you fear others will find out about your bad deeds, those are truly bad deeds.
Through cultivating the Way, you can increase your wisdom, your resolve for Bodhi, the power of your vows, and everything else.
All Good and Wise Advisors, we should not be unfilial disciples of Shakyamuni Buddha. We fellow Buddhists should not stir up trouble among ourselves and try to hurt each other. This is my hope for modern Buddhism.
At all times we should vigorously and courageously advance. We must never retreat or become lazy.
There aren't any problems that can't be solved in Buddhism.
There are no doors to the hells; you yourself make the doors.
Be gentle and agreeable. Avoid a hot temper. Don't be frightened under any circumstances.
Be someone who abides by the rules. If you don't follow the rules, you will have to under go the retribution of being abnormal in the future.
If you have not reached the state of being able to accord with conditions without changing, you must be very careful not to indulge in idle thoughts at any time.
No matter what circumstances or demonic obstacles we encounter, we are determined not to waver in our resolve to study the Buddhadharma. This is the kind of resoluteness and sincerity we must have in studying Buddhism.
Parents are living Buddhas right in your own home, so don't neglect what is near to seek afar.
With this body of yours, you ought to do some work and make a contribution to the world.
Practice of the Way requires perseverance, sincerity, and determination.
The purpose of studying Buddhadharma is to put an end to birth and death.
If we want to make daily progress, we must become more strict with ourselves each day.
We must become more collected and focused by not indulging in discursive thoughts.
When the Buddha spoke Dharma and taught people according to their needs, he was like a physician dispensing the right medicine to each patient. Therefore, one cannot say of any part of his teachings that they are right or wrong per se.
If you avoid praising, criticizing, and bearing grudges against others, your mind will be peaceful and free from greed, anger, and delusion.
If you have no obstacles in your own mind, then outer obstacles will not hinder you or cause you worry.
One may not carelessly scold those who study and practice the Buddha's teachings.
Don't joke about the Dharma, and don't talk about it frivolously.
You should always maintain an attitude of deep respect and make obeisance to the great Bodhisattvas of the ten directions. For every bit of respect you have, you will gain a bit of response. If you are one hundred percent respectful, you will gain the benefit of a response of one hundred percent.
All the various kinds of precepts are aimed at helping people follow the rules. People who follow the rules can help maintain order in society and resolve the problems faced by humankind. Thus, the moral precepts are the basis for world peace.
Students of the Buddhadharma should become more energetic, more earnest, more disciplined, and more intelligent each day.
To obtain genuine wisdom, we must work hard in our practice and be in accord with the rules.
In the future, I hope all of you will look after yourselves and supervise yourselves. With such self-supervision, you will certainly succeed one day.
The Buddha's wisdom and radiance are like the sun, because they shine upon the entire earth, lighting up even the remotest corners of darkness.
Merit is created through deeds that benefit society, such as building temples and repairing bridges and roads. Virtue means having a good conscience and not being ashamed before Heaven or people because one has neither deceived others nor cheated oneself.
What I stress is genuine merit and real practice, not false publicity.
Always be honest and open in your speech and actions. Don't be sneaky or evasive with anyone. A straight mind is the Bodhimanda.
Studying Buddhism is worth more than any amount of money you save up in the bank!
In terms of your Dharma body and wisdom life, the Dharma is far more important than money. Don't take worldly wealth so seriously.
When you study the Dharma, you amass a wealth of Dharma and meritorous virtue. So, don't look lightly upon this and act in a careless manner.
The Dharma is spoken; the Way has to be practiced. In order to derive benefit, you have to actually practice according to the Dharma.
No matter how flourishing the world becomes, when it reaches the height of its glory, it will become dark again. All things in the world, great and small, are pretty much the same; they all go through cycles.
How were we born? We were born from ignorance; we came into the world in a muddled fashion.
Ignorance is the root of afflictions, the root of birth and death, and the root of all troubles and problems.
Because of desires for illusory fame and profit, our minds are constantly being traumatized and afflicted. This is where we differ from the Buddhas.
The reason we haven't obtained a response in our practice of Buddhism is that we have too many doubts.
The only way we can influence people is to set a good example for them and win their respect for our integrity and values.
"The spirits and immortals of old had no special tricks; they were simply happy as could be, and they never worried." This should be the motto of all cultivators.
We should know that nothing in the world comes easily; how can we expect a reward when we haven't put in the work?
In listening to Sutra lectures and reciting Sutras, we must be patient and not grow weary.
If we did not fight, were not greedy, did not seek anything, were not selfish, and did not want to benefit ourselves, we would have no anger.
The proper dharmas are: not fighting, not being greedy, not seeking, not being selfish, not wanting personal advantages, and not telling lies. These are known as the Six Great Guidelines. No matter what dharma it is, you may use the Six Guidelines as a yardstick to measure, judge, and contemplate it. If it accords with the six rules, it can be called a proper dharma. If it goes against them, it is a deviant dharma.
People have sharp eyes and will see your good points. You don't need to praise yourself.
As human beings, we are close to the demons and far from the Buddhas. We can become a demon king any time we want. If we wish to become a Buddha, however, we must cut through dense thickets of evil views. We have to cast out deviant views and constantly cultivate proper views before we can escape the demons' nets.
In studying the Dharma, we should investigate the principles until we are completely convinced of them, without the slightest doubt in our minds.