Surangama Sutra translator notes

The Surangama Sutra is from the esoteric section of the Taisho Edition of the Mahayana Tripitaka.  Esoteric teachings are often misinterpreted as the secret teachings.  It is not secret; it is deep teaching that requires much commitment to study.  I do not believe in secrets or promoting them in Buddhism.   I strive for clear teachings and translations.  In the Tantra vehicle there are teachings for practitioners and clear instructions to keep their practice private in order to focus on the practice and to avoid fame.  Buddha dharma should be open, clear and available to anyone who cares to read it, all of it.  All collections of Buddha’s teachings, including commentaries are not private and should be open to all. 

In my opinion and as well as others, sometimes labels of ‘secret’ are offered to cover up the fact of lost scholarship,  centuries of protecting selfishly inherited teachings to remain in power, poor study, a serious lack of access to moral, sane, even of qualified teachers there gets to be a label of ‘secret’ to help the teacher save face while they are trying to avoid the dreaded “I don’t know”.  Then with time this mistakenly is taken for precedent and the tradition with a perfectly prefab type answer becomes the only rote response instead of encouraging investigation and growth in the practitioner.   There are teachings that are publicly offered and practices carried on that have produced many positive effects.  They are known far and wide as beneficial and talked about openly, this Surangama Mantra is such a teaching in any language it is written in and folks it’s been written in many languages just not in English until now.  This work has been a part of Mahayana practices in China, Vietnam, Korea, and Japan and recited in native languages for centuries and it’s about time in our short 160 years history in the USA that we have standard Mahayana daily recitation texts in English.  

Translator Notes from Heroes Spell

Sanctity of the language versus clarity in understanding.  There is no mandate for sanctity of  language in traditional Buddhism, so why demand one in the West?  It is ordered by the Buddha himself to adapt to the country in which his Sangha (meaning monastics bhikshu and bhikshuni only) travels to and resides.

It’s a power trip from wrong view.  Those that demand a blind devotion to a language as a vehicle of enlightenment or access to Buddha’s teachings are perverting Buddha dharma.  Devotion to language as ‘official’ to to legitimize a particular sect or teacher limits another being’s access to sutras, esteemed teachings of ancient and modern dharma masters.  Thus stunting their growth and development in the pursuit of enlightenment.

Lack of common language limits successful understanding.  I have seen, heard and read about the constant struggle of laity to achieve success in their own practices because they did not have a common language with a dharma master or wat, vihara, temple or center in which they sought to study and practice Buddha dharma.  I have first hand knowledge of ordained Sangha that do not know their adopted culture or it’s language and are stuck as a servant, living years at a lower level of practice than what they can achieve had they been aware of detailed teachings.

These Westerners and some Asians have little or limited access to their own dharma master’s meetings and teachings due to poor translators or no translators.  Since they do not have any notable level of training they often seek outside of Buddhism to survive in work or in other religious practices or faiths beyond Buddhism, even if they have been a novice of 30 years or fully ordained for 5 years.  If they do not have competancyat least one of these areas:  listening, speaking, writing the temple language or even if they are not pursuing a line of Buddhist study and just seem to be taking up space then it keeps them at the ‘newbie’ level.  They are the same as a tourist would be in their own understanding and ability or lack of ability to teach Buddha dharma with any degree of skill.

This seriously stunts the progress of Western practitioners and students of Buddhism.  It’s a joke on sincere people being perpetuated by repetition and desire for gain or control, the joke can be on you based upon your own limited views and blindsidedness.  You need to support financially qualified Western monastics in their advancement of training rather than send your dollars or euros overseas.  Support the Western monastics improvement in their level of training, ask them how they train, if they have language ability in their own tradition; if that is missing they are not accomplished much except in reading trendy Buddhist books or by their own limitations in their personal practice for they try to fit in somehow to fads, trends and other religions.  The fact is most of the Western monastics have householding duties and very limited monastic training; unless they are trained in these traditions:  Chinese Buddhism, Vietnamese Buddhism, and Korean Buddhism.

The training available to Chinese and Korea is also available to sincere Westerners with competant translators being available but the training  to Westerners in Vietnamese Buddhism is very limited in access to the Sangha and sometimes to access to higher level masters who can speak English and outside of Vietnam as it’s government does not allow Westerners to train in their temples or ordain there.

Western women seeking training must be diligent.  Those going after trendy sects covered in the Buddhist news places like the newly formed Theravada nuns or the Tibetan communities will not find much stability or standard training or even qualified training dharma masters.  Strong patriarchal leanings in Thai, Sri Lankan, and Tibetan culture limit women severely even if they achived the full ordination as bhikshuni.

For women interested in quality well-established training the best is from the training nuns in Taiwan and the training nuns in Korea.  I am noting ‘training nuns’ meaning they are qualified to teach women to be come sramaneri, siksamana, and bhikshuni.  Their level of Vinaya education, understanding of Buddha dharma and skill as teachers are derived from their dedication to serious training from their own time spent training as sramaneri to bhikshuni.

New Indiegogo Campaign Calm Clarity Temple

Feel free to click on our new indiegogo campaign Indiegogo fundraising for Calm Clarity Temple , we are trying to raise funds for a down payment for a purchase of land or a home for housing nuns who want to translate the Chinese Mahayana Tripitaka or study Chinese Buddhism.  This temple will serve the Asian American community and the general mid west community who is interested in Buddhism, either through practice or curiosity

This is a traditional nunnery following the Chinese Buddhism within the context of our Western culture, Iowa flavored with context, primary to it's mission is translation and secondary is service to the public. Daily religious services, along with Buddhist traditional services with the Chinese lunar calendar will be used as the foundation.

Daily life is vegetarian with egg and cheese allowed.  No offerings from laity will be refused, as long as the food is safe and not rotten.  Fresh fruits, vegetables, donations of staples of flour, sugar, baking supplies, especially vital wheat gluten used for primary protein, along with low salt soy products are welcomed. links to standard USA sources for vegan and vegetarian Buddhist products will be listed shortly.

Calm Clarity Temple updated name

Calm Clarity Temple now has a simpler Chinese name.  安定寺 An Ding Si.  Of course it may change to something else, but since this is a simpler translation and an easier way for non Chinese to pronounce it, it may just be the permanent name in Chinese.

安定
āndìng- stable / quiet / settled / stabilize / maintain / stabilized / calm and orderly


ān安
peaceful, tranquil, quiet

dìng定
decide, settle, fix



寺

sì - Buddhist temple, temple, mosque, government office (old)

This photo is from our Sangha gathering in Sacramental  CA at the City of Dharma Realm in 2011.  This is a Chinese nunnery founded by the late founding master Ven. Hsuan Hua and the monastics of the Sagely City of 10,000 Buddhas.

Americans and residents around the world all are Sangha, the flavor of Calm Clarity will reflect the tolerance of various traditions but our foundation is firmly set upon our ancestral heritage based in Chinese Buddhism.  To honor this we will follow Chinese services, style, robes, decor, and food but English will remain the core of communication and dharma talks, all services will be in English with some alternate Chinese services if requested.

Ames had the joy of hosting 6 Tibetan monks and their supporters at ISU

Calm Clarity Temple Named in Iowa

The quest for a temple name has been settled here in Iowa.  Calm Clarity Temple is the name for the temporary location here in Ames at my apartment with use of my community room for large events.  The reason I chose this name after asking for input is that it is quite overwhelming to be the one to pick a name that will live on long after I'm gone and to be honest it has to sound good over the phone to the public.

Calm Clarity these are attributes that I myself have been told that I have.  These are desirable attributes for living a quality life.  In fact these are the attributes you need to progress and train with Buddhist methods if you want to achieve nirvana.  These 2 attributes "calm" and "clarity" will serve future Sangha residents and members who attend the temple as guiding principles.

安 an - content, calm, still, quiet, safe, secure, in good health, to find a place for, to install, to fix, to fit, to bring a charge against sb, to pacify, security, safety, peace, ampere.
靜 jing - still, calm, quiet, not moving
安定 anding - stable, quiet, settled, stabilized, calm and orderly
安寧anning - peaceful, tranquil, calm, composed, free from worry
心静xinjing - tranquil, calm
安静anjing - quiet, peaceful, calm

明 鏡 mingjing - mirror (as in a metaphor for sth beautiful, bright and flat - such as a lake or sth that provides clarity and insight)
明晰 mingxi - clarity/lucid
智 zhi - knowledge, wisdom

To pick a Chinese name using these attributes I would pick 安明鏡寺 An Minjing Si  Calm Mirror Temple.
It's the closest to my intended meaning in terms of function of the temple.

This temple will be dedicated to translation of the Buddha dharma to English.  My present project is the Mahayana Tripitaka Collection from the Taisho Edition.This collection is unique in that it has all the extent schools included including an esoteric division which I was intrigued to learn that esoteric practices originated in India and were carried into China when Buddhism spread it's influence there, this collection has many of the masters including commentaries; it also contains the complete Pala Tipitaka, the 4 abhidharma collections as well as Mahayana collections, the Vinaya collection is inclusive of all the schools.

It's been rarely touched and translations exist in scholars treatises and to my knowledge none of their works are online and free to read.  I hope that changes with this temple.

Buddhafolk Blog has more on this with more about the mission statement and goals

Following a brief discussion on Facebook, I've gone back to my first choice for the Chinese name of the temple, 安定寺  Anding it has various supportive meanings and it exists already overseas in various countries.  Since Iowa is known for stability, calm, and peace as a state environment that is good for living and families, this is a worthy link to the natural environment.  A very auspicious trait too.

GuideStar Exchange Reports for Bhikshuni

GuideStar Exchange Reports for Bhikshuni

Why are the Chinese Buddhists and rest of Asians ignored by Western Buddhists ... or are they??

In response to Flower Ornament Depository blog post:  Why is Tibetan Buddhism more poplular?

5 weeks ago the blog showed up in my feed today when I looked through my subscribed blogs.

http://huayanzang.blogspot.com/2012/10/why-is-tibetan-buddhism-more-popular.html

In the comments I wrote this edited less 2,900 words that originally written: 

I'm a mid-western woman and a Chinese Buddhist bhikshuni.  I do believe your article not based on realistic numbers or any numbers as you stated in the first paragraph.

I do not see what you are claiming.  Just because something is marketed in Shambala Sun, Tricylce, and Buddhadharma does not make it as well-known as you claim.  TB Westerners are really good business people.  It is remarkable how ad orentated these rags are, little content in them.

I do not agree with you.  Chinese Buddhism is about 160 years old in the USA and came with the Chinese immigrants working on the USA railroads.  TB is relatively new since the rush of English print books in the mid-90s only featured Japanese Buddhism and Tibetan Buddhism by said rags. 

Why we are not seen, maybe we are not desirable maybe not as marketable. US Media and religious organizations claiming diversity does not include us in all its so-called coverage of religion. It is because somehow Western people lump Chinese Buddhism as part of the hated-CC; we are to be hated for a government we are not a part of overseas and never were.  Chinese does not equal Commies.  But somehow that get played up in the politics of those engaging in persecution of one ethnic group that followed Buddhism for centuries. Our order survives because we understand Buddhist culture, endure to save it, uphold our precepts, struggle for time to cultivate and study on our own.  We have always mixed different Buddhist traditions in our temples, all forms. Most western people don’t realize that, if they did take the time to really understand Buddhist culture from a Sangha member’s view then they would really treasure their time in temples everywhere.

Real advanced TB practice requires fluent Tibetan, high level of reading skills in Tibetan Sanskrit, and great deal of time and patience waiting so you can gain access to a highly achieved master who can actually teach you well.  These masters are in demand and do not have time to dummy down for those too lazy to do this.  Most of the TB monks and very few of the TB nuns have any degree of traditional TB monastic education; mostly they are rim sitters which is sad for they cannot attain much levels at all.  Lots of this has to do with lack of language ability, for you can’t train if you can’t understand.  Interpreters cannot give you the details, they are too pressed for time. I’m fluent in Chinese so I know this first hand, at dharma talks you must be able to understand the high level masters very detailed instructions or you gain nothing.

Tolerance of other cultures should be given to understand how to excel in your Buddhist practice. It is not fair to say our Chinese Buddhist communities demand conformity from Western people, they do not.  They say over and over again, we do not want you to think we want you to be Chinese when you come into our temple we want you to be who you are, American.  Every temple says this even FGS, DDM, CTTB.  They have all races and all countries people in their communities, fully accepted and fully ordained. 

Realize there are Korean, Vietnamese, Cambodian, Thai, Burmese, and many more including Japanese (non Vinaya); there are new movements too here in the USA that are all colors of people.  The white elite it seems that is who you talk about most, I think maybe so; is such a small number as not to matter in the data about Buddhism here in the USA.  In all these temples from all these countries there are Americans who take refuge, a few ordain and you got way more than that 12 that you say you eyeballed when you visited 2 places.  Please let me know if you want to visit more diverse places now, I’ll send a recommendation for you ahead of your visit. I say start with CTTB and then visit Thich Nhat Hahn’s group in Deer Park.

Inspire u? Y u?

Me, Ven Hong Yang, Bhikshuni

Much of what I write is very earthy, sometimes it's not all that easy to accept basic dirt.  So I all I can say is this, living is great as a Sangha.  I am happy and in my element as a bhikshuni.  It has definitely felt like fitting into a glove hand tailored just for me.

I love my robes and respect my tradition, I am grateful for this life that led me to take full ordination as a bhikshuni.  I do not doubt the choice.  I do not feel sad ever about uphold precepts, it's easy.  I do not feel deprived of human affection for I get loads of attention.

I became a bhikshuni in the Chinese Mahayana tradition and that is only because I have an affinity for Chinese culture, have family that is Chinese and long history with families and friends of Chinese origin.  I'm not a commie (geese isn't that obvious!) and didn't magically turn into Chinese like many who on objected to my trying to save Tibetan monks from self-immolation accused me of being (how stupid is that!).  I don't have to respect such monks, all Westerners full of polluted thinking.

My daughter Liz

I am grateful for my choices because I got loads of benefits from getting closer and being around my growing daughter to see her now almost 21 this month, and so happy!  Even though my tonsure temple was not the best for me, it was good that she was allowed to stay with me there and I kept in touch with her loads more than being in Iowa or California. Because of that she grew healthy and strong.  And I saw it.  I am so proud of her! She joined right in and even when it was difficult for her or uncomfortable, she kept happy and got a good grounding in Buddhist life in a temple.

It is always inspiring for me to visit with other Buddhists, I am isolated here in Iowa from my Buddhist community, so I get on Facebook now almost daily.  I love it, I get to visit with monks and nuns from all kinds of traditions in Buddhism. That is so precious to me, it helps me and sustains me while here in Iowa.

Special mention, it's very common for monastics to have pets, mine is Pepper she is a rescued kitten in the first photo, right after having her fixed.  And now a hefty fur ball that purrs when she decides you must sit on the couch so she can lay on or near your legs and snooze. I've promised the shelter she is with me for life, and she will be.  I want her comfy settled and happy every day too.  She snorted when I asked her if she wanted to take refuge in the Buddha and receive 5 precepts, so I took that as a no. Which I have to settle for it is her choice.

Pepper at 4 months old and 5 pounds, just after surgery

Pepper now at 13 pounds and 7 years old

New blog for Sangha in USA

http://usasangha.blogspot.com/

I've included some links to some of the largest monasteries in the USA, the Hsi Lai Temple the headquarters in the USA for Fo Guang Shan which was founded by Ven. Master Hsing Yun, who promotes traditional Vinaya Sangha and new school called Humanistic Buddhism, it's a very large group that has temples everywhere in the USA.  Very good group and well-trained. Great at large crowds and attracts large crowds, lovely tea houses, active well educated and nice Sangha largely bhikshuni and some bhikshu.  This is a closed community to outside Sangha, however, if you choose to pursue residency be warned you more often are asked to return to lay life and apply to them for monastic training.

Bhikshuni be warned in the Chinese Buddhist Bhikshuni Sangha it is not normal to return to lay life and expect that you will be accepted again even if you are told to do this, just don't.  Many women are treated harshly by resident bhikshuni who try this, most if not all fail and only achieve novice status.  I strongly do not recommend anyone doing this at all.  I am hoping one day that tolerance for outside traditions and recognition of full ordination of monastics who want to reside within their Sangha will be in their future.  Sangha outside their FGS system may visit for very short stays, you will find them friendly and very nice. I count them as my long time friends and ally's.

I've also included the Sagely City of 10,000 Buddhas a totally friendly group of orthodox 2-part Sangha which observes additional teachings of wearing the work robe (5 strip) and the strict segregation of genders on their very large monastery grounds.Everyone there speaks English and it's known for tolerance of both Theravada and Mahayana schools in residence.  This is a closed community.  Ven. Master Hsua Hua donated the land for the Theravada monks of the Abhayagiri Monastery to be built and reside.  Limits outside Sangha residence to short, very short stays.  One day they hope to have enough housing for visiting Sangha who wish to apply for long term stays.

Chuang Yen Monastery, the visiting monastic by policy.  This place has provisions for allowable with permission a 2 week stay at the longest which is unfortunately very, very short.  But historically this has served it's purpose as a wandering monastics way place. Very nice area, remote but they have active amount of laity and very good Sangha in residence.

If there are any communities that have open doors to outside Sangha then let us know, it will be shouted from the rooftops (not literally but we will post links or information).

In response to suffering

Today I read of yet another child's death. Yesterday two children, killed by their nanny. What kind of mind does this? Sorrowing, angry, and full of repetitive rages?  These last few months the child murder rate is dangerously rising?  What happened to the parents? What happened to their caregivers? What happened to the stranger who grabbed and killed?

Caring hearts all cry the same.

I can't logic this out.  But I can pray.

Namo Guanshiyin Pusa

Please watch over our world's sufferers much closer.  Actively assist those children facing violence, protect them. Enable the human's who can act, to act to protect our precious jewels. This is violence is not stopping but it seems to be increasing, aid those haters, angry, sorrowful, regretful, imbalanced, and swiftly calm their minds, enabling them to seek help of a long lasting kind to keep them stable.  To those murdered please teach them no revenge, to let go of their sorrow, sense of loss and fear, moving in to their next life or to their heavens let them be at peace.  May all sentient beings in the past, present and future benefit from this prayer from this bhikshuni who is caring and thinking of all of them, who is a mother, who was a wife, who was child, who was born into this human realm.  May all my ancestors of all my lives, my loves, my children and my children's next lives and families benefit and have full and peaceful lives. Amituofo!

I bow to Observe World Sound's known as Avalokitasvara Bodhisattva.

Ven. Hong Yang, Bhikshuni
8th rains October 26 2012.

Build the Nunnery Editing ideas?

Build the first Iowa Buddhist nunnery

Build the first Iowa Buddhist nunnery. The need to train in English is what has been missing for 160 years of Buddhist history in the United States. This place will meet the needs of residents of this state interested in Buddhist study. The nunnery monastics will provide traditional services, cultural, educational, and practical training for those interested in Buddhism.

To understand Buddhism in the USA you need Sangha that speak English. To train you need to be able to ask detailed or receive detailed instructions in order to progress or you are the perpetual visitor with no real depth. You are limited by language or can’t access masters of higher levels to grow. Even you may never know who the Elders are that are talented, capable dharma masters famous in their temples for being teachers but they live in obscurity to most in the USA. Personal contact with robed Sangha is lacking for most interested in Buddhism and greatly needed. Temples in the East coast or West coast have some limited English programs but all are ethnic funded and full training is better in their own language, clearer, higher level of instructions and attainments by laity is very possible but not if you don’t know their language. This is a significant obstacle to your practice in Buddhism. 

The first Bhikshuni fully trained and ordained has arrived in Iowa. This is a good first step for Iowa. Ven. Hong Yang is an Iowan and a woman fully ordained in the Dharmagupta lineage of the Bhikshuni Sangha in Taiwan. 

A cool history this Iowan. She was tonsured at Xi Fang Temple, Brookyn, NY. She left home resolved on 9/11/2001. She decided to stay in XFT helping in NYC, many needed to recover their spirits. She working with and trained as a sramaneri alongside the other temple's masters. She is a 11 year English-Chinese translator of the Taishio Tripitaka which is in Chinese. She has published 5 books, 3 volumes translating the standardized daily recitations in the Chinese Buddhist temples into English and one rare translation of the Bao Hua Mountain monk Ven. JiXian De Qing. The translation project will continue in the nunnery. She and others will offer training to those interested in becoming translators. Also she is in charge of a historical documentary film of Buddhism in the USA is currently underway digitizing material from actual Buddhist monks and nuns who reside in the USA as they offer it documenting what has never been documented called “Sangha Walks”. See more about this on www.sanghawalks.org

Iowans are savvy to Buddhist trends but lack access to reliable dharma masters in traditional Buddhism. Due to the increased awareness of Buddhism and most often one of its famous methods is meditation a decision has been made to create a stable place right here to learn about Buddhism. We need a stable place so many dharma teachers can come and teach about Buddhism. A variety of masters offering training in different schools will improve access to higher level reputable traditional teachers. The teachers invited to come here are from the Vinaya Sangha; they must hold full precepts and be properly trained. In order to attract them to our place, it needs to be set up first properly. If prayers alone can motivate the Dalai Lama to come to Iowa like he did last year then it's quite the timely to fulfill his instructions to us residing monks and nuns to become leaders of Buddhism in Iowa. A broad base and open respectful minds will be the cornerstone of the visiting public to this new nunnery.

Iowans are proud of their history. The historical significance to note here is of being the first nunnery that is Buddhist, second to that is the protected training environment for women and thirdly that English be the primary spoken and service language. So that the members of the public that asks for, learns well, practices and brings back benefits to their community by enjoying traditional services, counseling, mental health services, meditation, classes, cultural events art and cultural events.

Iowans are by their very nature generous and curious. Donate if you want to make your historical mark right now! Be proud to be sponsor and make your mark in Iowa history and add to Buddhist US history in our Sangha Walks project that will also flourish in a permanent collection online and media. Care about yourself enough to create merit and virtue, benefit all aspects of your life and reduce the karmic cause and effect of negative seeds sprouting in their due time when you contribute selflessly.

What We Need & What You Get

We are open to a house, or commercial building or land purchase. We recognize it requires more money for remodel or building on the space. We wish to keep it minimal but safe. Green but efficient use of space, growing fruits and vegetables, but technology embraced in media. We are wishing to create a healthy and secure environment for you and your family to enjoy your studies and classes at our nunnery:

We need at least $40,000 total funding. We at least need a down payment of $3000 plus 6 months operating expenses of $18,000. We may need remodeling funds including the purchase of new appliances or major repairs up to $20,000. Basic utilities run about $200 a month, food needs around $300 per month. Core living costs are covered also we need liability insurance of $5,000 to cover public events to meet legal requirements and codes.

The rewards for Indiegogo: There are very traditional Buddhist rewards offered. The malas and the Jade were brought from Taiwan from very traditional Buddhist family store. Most temples sell them for basic food or medicine needs. The ones offered here are the personal purchase made by Ven. Hong Yang during her training and ordination. This means the good karma of her training and ordination has a ripple effect that is passed on in good intentions to anyone who buys or donates or receives on of these! See the rewards for details.

All funds raised in excess of this project if not needed must be dispersed as the Vinaya guides us. The basic 4 requisites of food, clothing, shelter, and medicine are all that Buddhist monks and nuns require. Woman have the hardest time in Buddhism to receive even the 4 requisites after they become nuns so this funding source is also greatly needed and appreciated so priority will go to this group out of compassion for the need is great. May your good karma of your generous act increase and grow 10-fold throughout your life and those of your family’s.

The Impact in Iowa and the Mid-West

Stability is made when a place to practice is also available that is basic in comfort and accessible to all who study Buddhism from traditional teachers known as the Sangha, the robed ones. Mind training is an individual effort but training is offered in a group setting that also can give one the advantage of feeling and being emotionally and socially supported.

Two Vinaya Mahayana masters talk - A facebook Q&A

Ven Huei Guang’s photo album of his retreat and preparation just before receiving dharma transmission from Ven. Ben Huan in China.
https://www.facebook.com/media/set/?set=a.182828165075325.43405.100000444276511&type=3

於2008年，蒙深圳弘法寺 本換老和尚慈悲親自傳授，禪門正法眼藏，臨濟正宗法脈。此禪門法脈源流源自於釋迦牟尼佛，祖祖印心相傳，直到近代虛雲老和尚→本煥老和尚→慧光 (第45代臨濟正宗傳人）。

2008, I received the transmission of the Treasury of the True Dharma Eye in the Noble Linji Ch'an Dharma Lineage with the compassion of my Master, Ch'an Master Ben Huan, from Shenzhen Hongfa Temple in China. This lineage of Dharma transmission trace all the way back to Sakyamuni Buddha. The ancient Masters have transmitted one after another until recent era to Ch'an Master Hsu Yun. Then the Dharma transmission is from: Venerable Master Hsu Yun→ Venerable Master Ben Huan→ Hueiguang (45th generation lineage holder of the Linji Ch'an).

佛教傳承有三種體系：
（一）剃度系——即初出家時，依剃度師之宗派，給予法號（或稱外號），終生稱呼，並授與沙彌（或沙彌尼）十戒。
（二）授戒系——即求授三壇大戒時，所依之三師七尊為壇上得戒十師，按傳統又會給一個法名（或稱戒名、內號，唯有師父能叫），這為戒的傳承法名。
（三）傳法系——即稟承釋迦世尊歷代相傳之正法眼藏，亦即心心相應，教外別傳之系統。此時又會在給一個法名，這為法的傳承法名。一般得法者，則此後只運用此法名。寫名字時應先寫法名，再寫法號。例如我法名為「常安慧光」。「常安」是我得法法名，而「慧光」則是剃度法號。這種法派，應該代代相傳，不可斷絕。

此體系在習慣上，稱為剃度恩師，得戒本師，傳法尊師。中國佛教傳統上，出家是一回事，受戒是一回事，傳法又是一回事，並非一定都由同一位師父主持。又禪宗重在傳法，得法的人， 即稱為法子。當然在家也可得法，但畢竟是少數。出家得法的，多是已在別的師父那裡剃度及受戒。

In Chinese Buddhist tradition, there are 3 systems of transmission:
1. Tonsure system: a person become tonsured as a novice monastic under the Master's school. He/she is given a Dharma name 法號 at the time of tonsure based on the Master's lineage. This name is also called "the outer name 外號" because it is use by all people to address you. This name is used for life. At the same time, the Master will give the novice sramanera (or sramanerika) ten precepts.
2. Ordination system: a novice will become fully ordained as a Bhikṣu monk/ Bhikṣuni nun with the Triple Platform Ordination (Observing the Śrāmanera, Bhikṣu and Bodhisattva precepts) . This ordination must be presided by 10 monks with at least 10 years of seniority with a pure practice in upholding the monastic precepts. In this ceremony, the 10 Masters represent the Triple Gem accepting the novice into the Sangha. At this time, another Dharma name 法名 is given. This name is also called "precept name 戒名 or inner name 內號" because it is use only by one's Master. This name represents your precept lineage transmission.
3. Dharma transmission system: This system upholds the Treasury of the True Dharma Eye through the generations of transmission. This is the Mind to Mind seal of the Dharma that is beyond the scriptures. At this time, another Dharma name 法名 is given. This is also called "the inner name 內號" and use only by one's Master. This name represents your Dharma lineage transmission. After receiving this name, one will use this name instead of the name received during precept ordination to write one's Dharma name (Inner Name)(Outer Name). For example, my Dharma name is "Chang An Huei Guang 常安慧光", where "Huei Guang" is my name given at tonsure and "Chang An" is given at Dharma transmission.Therefore, these systems of transmission should not be ended.

It is customary to refer to one's own tonsure Master as "Gracious Master", precept Master as "Root Master" and Dharma transmission Master as "Venerable Master." In Chinese Buddhism, these 3 systems are separate and are not performed by the same Masters. Moreover, due to the strong emphasis on the Dharma, when a person receives the Dharma transmission, he/she is recognized as that Ch'an Master's Dharma son/daughter. Of course lay Buddhists may also receive this Dharma transmission, but there are very few incidences. Most of the monk/nun who received the transmission has already been tonsured and ordained by other Masters.
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You, Fasheng Shi, Benny Heng and 30 others like this.

Ven Hong Yang Shi 

Dear Ven. Hueiguang

Would u mind explaining how one gets to hold a lineage? Are there 45th generations of monks and nuns along with you? or just yourself?
forgive my curiousity, I just only have some idea of history from acadmeic studies done way back in 90s.
January 8, 2011 at 10:43pm • Like

Ven Hong Yang Shi And the story of the Ven. Master Hui Neng who I read about in the prelude to the Platform Sutra.
January 8, 2011 at 10:45pm • Like

Hueiguang Shi There are many people who received this title: 45th generation lineage holder. When a Ch'an Master see that his/her disciple has right understanding and practice of the Dharma, he/her will transmit this title to him/her which recognizes this monk/nun/or lay practitioner as a Ch'an Master who is able to teach the correct understandings and practice of Ch'an.
January 8, 2011 at 10:49pm • Like

Ven Hong Yang Shi you know it's very intersting because isn't this different in Japanese tradition? And most academic work I used to read had most of the stories around one lineage holder picking only one other suitible monk. So I suspected it was only partly true.
January 8, 2011 at 10:51pm • Like

Ven Hong Yang Shi As i met more monks and nuns over the years seemed to be disproving the academic myths too. Many had so many rich experiences learning from this or that master while living their monastic lives. But my tonsure master never said about the details of what is actually done in many other places or even idea of how other temples do their things or specialize...etc.
January 8, 2011 at 10:53pm • Like

Hueiguang Shi However, it is not so easy to receive this recognition or transmission. Because the Master will be very careful to give someone this transmission of the Dharma. This carefulness will guarantees that the Dharma taught in the future will not be corrupted and degenerates.
January 8, 2011 at 10:53pm • Like

Ven Hong Yang Shi It's a view I very strongly agree about. I really see that it is important. What I wonder is there very many westerners holding the lineage transmission?
January 8, 2011 at 11:01pm • Like

Hueiguang Shi To become a lineage holder, you must learn under a Ch'an Master and become his/her disciple and allow him/her to guide you in the understanding and practice of Ch'an. You must be a diligent and ardent cultivator. With right understand and practice. The Master will give you this transmission.
January 8, 2011 at 11:04pm • Like

Ven Hong Yang Shi Oh, I see. My tonsure temple was only Pure Land, no meditation and no time for it. I was shocked when arriving there to find nothing I knew from my temporary stay at Hsi Lai Temple. But I stayed as I wanted to learn the liturgy so I would know what the Chinese laity liked and how they benefitted. So one day I can help english speakers to benefit the same way.
January 8, 2011 at 11:07pm • Like

Ven Hong Yang Shi I liked what little I saw of Chan by some Chan masters there. And what I studied on my own.
January 8, 2011 at 11:09pm • Like

Hueiguang Shi Becoming tonsure as a monk/nun and receiving the Dharma transmissions are two different process. One may become a monk/nun and never receive this transmission. This Dharma transmission is the seal of the right Dharma, when a practitioner is recognized as a Master of Ch'an. Otherwise, we do not know if the teaching of a particular Ch'an practitioner who teaches Ch'an (or Zen) is authentic and in accordance with the Buddha's Enlightenment and teachings.
January 8, 2011 at 11:16pm • Like

Ven Hong Yang Shi I do undestand that. I learned only a little about it from Buddhist history class but it wasn't detailed enough. I think it's important for western people to understand this difference and learn to recognize who they learn Chan from
January 8, 2011 at 11:19pm • Like

Hueiguang Shi Its very important to have this Transmission before teaching any one Ch'an. Otherwise, it is like the blind leading the blind. As of now, there is only Japanese transmission of the Zen to the west. Some westerners who are good practitioners have received the authentic transmission. But many just study under some Masters for a while or never even study under any Masters and never received this transmission. However, they still give teaching to people on Ch'an Dharma as if they had received this transmission and are Ch'an Masters. It is very misleading and confusing. Therefore, it become harder a student to find a good teacher who possesses cultivated inner virtue and wisdom and practice under him/her as a disciple.
January 8, 2011 at 11:31pm • Like • 2

Ven Hong Yang Shi I absolute believe the same thing. It's easy to see this living here in the states. The chan masters who are real aren't authentic enough for those americans faddist who just show up once in a while or a month and then are gone
January 8, 2011 at 11:35pm • Like

Hueiguang Shi hahaha.......
January 8, 2011 at 11:38pm • Like

Hueiguang Shi spiritual materialism.......practicing the Dharma or Ch'an becomes a fashion.....hahaha
January 8, 2011 at 11:41pm • Like

Ven Hong Yang Shi It's really shameful to see that behavior after I had such fortunate luck to have early meditation training from my first teacher (a proper trained shaolin layman who learned from a chan master who lived in the mountains. But now even years back he said I could teach students but I didn't because I was ready to leave home and become a nun.
January 8, 2011 at 11:41pm • Like

Hueiguang Shi Sadhu! Sadhu!
January 8, 2011 at 11:44pm • Like

Ven Hong Yang Shi It wasn't much better these past years people here commented that my robes should be pink...why I asked? It was because they wanted monks and nuns to support breast cancer awareness...then I asked what does the red robe mean to you? Proudly they said heart disease. Yellow? lost or missing people. These were not kids but university professors and construction bosses.
January 8, 2011 at 11:44pm • Like

Hueiguang Shi They do not know what the robe represents. That is why they have their own ideas.
January 8, 2011 at 11:49pm • Like

Ven Hong Yang Shi One wanted to buy a sky blue haiqing...cuz it was better color than black. I didn't try after that cuz I got the distinct idea that they were going to wear for fashion or streetwear.
January 8, 2011 at 11:56pm • Like

Hueiguang Shi hahaha.....
January 8, 2011 at 11:57pm • Like

Shaoke Zhang congratulations, Chang'An Shi.:-)
January 31, 2011 at 4:26pm • Like

駱觀靜 我可以使用師父的法照在msn上嗎
June 15, 2011 at 9:58am • Like

Hueiguang Shi 可以！
June 15, 2011 at 10:05am • Like

Ven Hong Yang Shi what is the 字號? My tonsure master picked my 法名 and it's the top one in my ordination book, he uses that one and I use it too but he also wrote the 字號 and that's another name which for now I don't use. He gave no instruction on this. Any ideas?
June 15, 2011 at 1:45pm • Like

Hueiguang Shi 法名 is our Dharma name or 內號 inner name that our ordination Master has given us. This name is called by our master and it tells us which school of transmission that you belong to. 字號 or literal name, I think is the 外號 outer name that a monk or nun is usually refer to by others in the community.
June 21, 2011 at 2:36am • Like

Ven Hong Yang Shi Thank you, my tonsure master chose the names but uses the 法名 rather than the 字號. In his small temple everyone uses it too. From what you say is the outer name to be used by everyone else. I think that's better.
June 21, 2011 at 11:38am • Like

Living practices for Buddhists

As the last post introduces Pure Land practices for Buddhists in the West it is a new idea. Practicing all your Buddhist life with the intent of when you pass, if you do not attain Buddhahood or develop Bodhicitta you can do so without obstacles in the Pure Land.  The Pure Land is a place for to live peacefully after you die and practice Buddhism and once you do, you gain almost immediately Bodhicitta and attain Buddhahood swiftly.

Amitabha Buddha the Sanskrit name which means Immortality Buddha created the Pure Land through his cultivation   This Buddha is one of the five dhyana Buddhas. They are under Vairocana or Primordial or Root Buddha.

Now as this post is entitled living practices I would like to emphasis the Pure Land tradition as practiced in China and elsewhere is not a funerary tradition, in Japan it is often criticized as such.  I have heard from various Japanese clergy there that this is part of a big trend in abandoning traditional Buddhism in Japan.  Part of this is due to high costs to live, lack of donations, and a failure to meet the needs of modern society.

However, since Pure Land offers a variety of studies from mantras, Buddha name recitation, sutra recitation, sutra study, community practice and social activities, including artistic image creation and calligraphy.

Sutra practice includes private study, recitation for 1, 3, 7, 49, 54, 108 times per day or more
Sutra practice always includes merit returns to yourself and for all sentient beings at the end of each study session, end of each recitation period every time.
Sutra practice is really wonderful when you join a larger community that is reciting the sutra you like to study.


The most important scriptures of the Pure Land school are the three texts as determined by Honen in Japan:
1) the Sutra on the Buddha of Infinite Life (also known as the Larger Sutra on Amitāyus, abbreviated to Larger Sutra; the Sanskrit text is popularly known as the Larger Sukhāvatīvyūha Sutra);
2) the Sutra on Visualization of the Buddha of Infinite Life (abbreviated to Contemplation Sutra); and
3) the Sutra on Amitāyus Buddha (also known as the Amida Sutra or the Smaller Sutra on Amitāyus, abbreviated to Smaller Sutra; the Sanskrit text is popularly known as the Smaller Sukhāvatīvyūha Sutra)

Pure Land Buddhism is part of the sudden teachings according to the ancient Elder Master Ou I of the Tian Tai school.  Pure Land Buddhism Dialogues with the ancient masters by Chih I and Tien Ru


for core teachings refer to this site in English click the English lotus on the right.
This is founded by Ven. Jing Gong
Amitabha Buddhist Society of the USA

Mahayana Sutras in English
Mahayana Sutras in English with several versions of same sutras