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1 金山聖寺通訊 GOLD MOUNTAIN MONASTERY NEWS Issue 294 期 2 月 & 3 月 17 年 Feb & Mar Sacramento Street San Francisco, C.A U.S.A. Tel: (415) newsletter@goldmountainmonastery.org Web Site: NON-PROFIT ORG. U.S. POSTAGE P A I D PERMIT #1018 Address correction requested 上人法語應無所住而生其心 You Should Produce the Thought Which Abides Nowhere 作禮無住化往生, 無窮無盡義彌豐 ; 十方如來同攝受, 離苦得樂出火坑 Pay homage while abiding nowhere, and transform beings to go to rebirth. Endless and inexhaustible, the meanings are prolific. The Tathagatas of the ten directions together gather us in, So that we can leave suffering, attain bliss, and escape the pit of fire. GMM News Issue 294 Feb & Mar

2 在佛教裏常言 : 應無所住而生其心所以我在講楞嚴咒不是說 : 作禮無住化往生, 這個生就是生生無定化化無窮的意思作禮, 就是向佛頂禮無所住, 就是叫你沒有執著 ; 你說那麼我不要修行就沒有執著, 這就錯了你修行也不要執著有修行你說那麼我不吃飯時, 不去執著沒有吃飯, 可是肚子卻不答應可是你吃飽了, 還想要再吃, 那也是不對的金剛經上說 : 應無所住而生其心 In Buddhism, we often say, One should produce the thought which abides nowhere. And so, in explaining the Shurangama Mantra, I said, Pay homage while abiding nowhere, and transform beings to go to rebirth. Rebirth refers to undergoing indefinite births and endless transformations. Paying homage refers to bowing to the Buddhas. Abiding nowhere means you should have no attachments. You say, Well, I won't cultivate, and then I won't have any attachments. That's wrong. Although you cultivate, you should not be attached to the notion that you are cultivating. You say, If I don't eat and I don't attach to the fact that I have not eaten, my stomach won't agree with me. However, if you've eaten your fill and you want to eat more, that's also wrong. The Vajra Sutra says, You should produce the thought which abides nowhere. 今天有一個人, 以為這個應無所住而生其心, 就是不要修行, 不要念咒, 也不要念經, 那就沒有執著了不是的, 你要行所無事, 做出來了, 還要不執著你有什麼功德, 這叫無所住因為你有所住, 就會黏到那個地方飛不動, 所以要無住身心, 掃一切法, 離一切相, 生生化化, 無窮無盡, 所以說 : 無窮無盡義彌豐, 這一句咒文的義理是無窮無盡的, 意義是多得不得了, 再也沒有那麼多了因為這樣, 所以你一念這句咒, 十方如來同攝受, 十方諸佛都攝受你, 就像哄小孩子似的, 說 : 你不要哭了, 我有糖給你吃 ; 不要哭了, 等一等我送你兩個蘋果小孩子一聽到蘋果, 耳朵就伸出來了, 舌頭在嘴裏也裝不住了就是這樣, 十方如來同攝受你, 令你離苦得樂出火坑 Today someone thought the words, You should produce the thought which abides nowhere, meant that if you didn't cultivate, recite mantras, or recite Sutras, you would be without attachments. That's not it. What you have to do is do things as if not doing them. After you've done something, don't be attached to the merit and virtue that you've created. That's called abiding nowhere. If you abide somewhere, you will get stuck in one place and be unable to get out. So you must not dwell on the body or mind; sweep away all dharmas and separate from all appearances. Then the process of creation and transformation will be endless and inexhaustible. So the next sentence says, Endless and inexhaustible, the meanings are prolific. The meanings of this mantra are endless and inexhaustible. It has an incredible amount of meaning; nothing else has that much meaning. Therefore, when you recite this mantra, The Tathagatas of the ten directions together gather us in. The Buddhas of the ten directions all draw you in, treating you like a child, saying, Don't cry anymore. I'll give you some candy to eat. Don't cry. Wait a bit, and I'll give you a couple of apples. Hearing the word apples, the child's ears perk up and he licks his lips in anticipation. In that way, the Tathagatas of the ten directions gather you in, enabling you to leave suffering, attain bliss, and escape the pit of fire. 2 金山聖寺通訊 294 期 2017 年二月,三月

3 寺前湧出常流水 A Constantly Bubbling Spring Appeared by the Temple 今天是菩薩聖誕, 西樂園雖然建在三百多級的山上, 可是來到這裏參加打七的人, 卻非常踴躍, 這足見凡是來參加賀誕的人, 個個都是具有真心, 而且又是勇猛精進的從人數來說, 這八年來參加打七的人一年比一年多, 而且, 更有很多人來這裏拜佛後說自己一切都比從前順利譬如 : 袁果林居士, 自從來西樂園以後, 生意特別興旺譚果璞居士, 皈依後也能增福延壽, 今年八十多歲了, 可是身體仍然非常健康又有一個腿不方便, 從四歲起, 到九歲都不能走路, 可是在這裏拜佛後, 就能走路了此外, 李果遠居士的女兒腿跌壞了, 中西醫和跌打醫生都不能治好, 也是拜佛後就好了所以有人就謠傳我會治病, 其實這不過是拜佛的功德罷了還有一件事, 可以作為紀念的 : 就是在西樂園未建成以前, 原屬一個七八尺深的大坑, 經過了人工泥工的填平之後, 才能建立這個道場而且這裏從前是沒有水的, 可是在道場建成之後, 就有一股水源源不絕而至 Today is the Bodhisattva's birthday, and although this temple is built three hundred steps up the mountain, all you who have come to this session have proved to be very nimble. Thus, each person who has come to celebrate the birthday is not only true-hearted, but courageous and vigorous as well. I've taken note of the number of people who have attended these sessions over the past eight years, and every year the attendance is larger. And more and more people who come to bow and pay their respects during the session have said they found afterwards that everything went more smoothly for them. For example, Upasika Yuan Guolin said that since she started coming to Western Bliss Garden Monastery, her business has been especially prosperous. And ever since Upasaka Tan Guopu took refuge, his blessings have increased and his life has been lengthened, so that although he is over eighty, he is still in excellent health. There is also the crippled child who had been lame since the age of four. At age nine he started coming here to bow to the Buddha, and now he can walk. Then there is Li Guoyuan's daughter, who broke her leg so badly that neither Chinese nor Western specialists could set it for her. After she started bowing to the Buddhas here, her leg healed. Because of such incidents, some people have spread the rumor that I can cure illnesses. Actually, it's just the merit and virtue of bowing to the Buddhas. There is another incident of note. Before Western Bliss Garden Monastery was constructed, this was just a barren plot of land marred by a pit seven or eight feet deep. Much labor was spent filling in the pit with mud and then levelling off the ground before the Bodhimanda could be built. Besides that, there had never been any water here, but after the Bodhimanda was built, an unending supply of water appeared. GMM News Issue Oct. Feb 2007 & Mar & Nov

4 有人說, 這股水是我從芙蓉山帶來的 ; 因為我在觀音洞住的時候, 洞前有水, 可是說也奇怪, 自從我搬到西樂園後, 觀音洞這個水就沒有了而這裏本來沒有水的, 卻變成有水, 難道真是我把水搬來的嗎? 這一切無非都是佛菩薩的感應, 龍天的擁護今天, 大家都是這麼高興這麼踴躍, 然而盛會不常, 又要到明年才舉行了明年打觀音七, 大家請早而且, 更要發願打個全七, 還有在十一月的阿彌陀佛七, 大家也要勇猛精進, 切勿放逸懈怠現在, 我有一個無上的法門, 想說給大家聽, 可是在未說之前, 我得告訴大家, 求法並不容易, 所以大家先要答應我, 在聽後依法修行, 我才能說這個法門, 就是每天在佛前發願 : 眾生無邊誓願度, 煩惱無盡誓願斷, 法門無量誓願學, 佛道無上誓願成這是大家都知道的, 而且諸佛也都是從此而成, 菩薩也是從此而修還有一個大家更熟悉的, 就是 : Some people say I brought the water with me from Furung Mountain. That's because while I lived there in Guanyin Cave, there was water in front of the cave, but strange as it may sound, after I moved to Western Bliss Garden, the water disappeared. And this place, which originally had no water, now has water. Is it possible that I really brought the water with me? This whole situation is nothing more than a response from the Buddhas, Bodhisattvas, and the protective dragons and gods. Today everyone is happy and enthusiastic, but the session is almost over, and we must wait until next year to hold another one. Everyone who plans to attend next year's Guanyin Recitation Session should sign up early, and moreover, you should make a vow to attend the entire session. In the eleventh lunar month there will be an Amitabha Buddha Recitation Session, and those who attend should be courageously vigorous and not the least bit lazy or lax. I now have an unsurpassed Dharma-door that I intend to speak for you, but before I tell it to you, I should remind you that seeking the Dharma is not an easy matter. Therefore all of you should first agree to rely on the Dharma to cultivate, and then I will explain this unsurpassed dharma to you. The Dharma-door consists of making vows before the Buddhas every single day. Vow: Living beings are boundless; I vow to save them. Afflictions are endless; I vow to cut them off. Dharma-doors are limitless; I vow to study them all. The Buddha Way is unsurpassed; I vow to realize it. These vows are familiar to everyone. What is more, they are the means by which all Buddhas attained realization, and they are the vows that all Bodhisattvas cultivate. There is another vow with which everyone is even more familiar: 4 金山聖寺通訊 294 期 2017 年二月,三月

大家若能每天都這樣發願, 那麼, 我可以保證大家定能面見慈尊, 獲不退轉, 早成佛道的 If everyone can make these vows every single day, I can guarantee that each of you will be able to meet the ate Honored One, obtain irreversibility, and

5 願生西方淨土中, 九品蓮華為父母 ; 花開見佛悟無生, 不退菩薩為伴侶 I vow to be reborn in the Pure Land With the nine grades of lotuses as my father and mother. When the flower opens I will see the Buddha and awaken to the unproduced. Irreversible Bodhisattvas will befriend me. 大家若能每天都這樣發願, 那麼, 我可以保證大家定能面見慈尊, 獲不退轉, 早成佛道的 If everyone can make these vows every single day, I can guarantee that each of you will be able to meet the ate Honored One, obtain irreversibility, and soon realize the Buddha Way. 上人的叮嚀 Reminder from Venerable Master Hua - 這世界上無論好和不好,都是教人覺悟好,就是教你覺悟好的地方;不好,就是教你覺悟不好的地方 Everything in the world, whether positive or negative, Is a lesson of awakening for us. Positive things make us awaken to what s positive. Negative things inspire us to awaken to adversity. GMM News Issue Oct. Feb 2007 & Mar & Nov

6 上期提到 - 經文:以無所得故菩提薩埵依般若波羅蜜多故心無罣礙 Previously discussed - Sutra: Because nothing is attained, the Bodhisattva, through reliance on prajna paramita, is unimpeded in his mind. 偈誦: 文解: 無修無證無所得有相有為有盡時菩提薩埵悟斯理依據般若彼岸齊心無罣礙離報障性具真空泯言思寄語來賢求諸己頭上安頭最愚癡 Verse: There is no cultivation, verification, or attainment. What has characteristics and is conditioned has a time of demise, And Bohisattvas, in becoming enlightened to this truth, Trust to prajna, and become even with the other shore. The mind without impediments leaves the retributionobstacle behind; A nature totally, truly empty puts an end to words and thoughts. I send these words to those of future worth: seek it in yourself; A head piled on top of a head is the height of stupidity. Commentary: 菩薩又有另外一個講法, 是有情中的一個覺悟者這個菩薩他原來是什麼來的呢? 原來也是一個有情的眾生, 不過他覺悟了, 成為眾生之中的一個覺悟者因為他在眾生之中得到覺悟, 所以現在他也要覺悟一切眾生, 這就是菩薩的意思菩薩又有通教菩薩別教菩薩圓教菩薩藏教菩薩, 藏通別圓四教都有菩薩你心量小, 就是藏教的菩薩 ; 你心量再大一點, 就是通教的菩薩 ; 你心量再發得廣大一點, 像普賢菩薩或者觀世音菩薩地藏王菩薩文殊師利菩薩, 這就是圓教的菩薩 There is another way to talk about it. That is, the Bodhisattva is an enlightened one among sentient beings. What is a Bodhisattva basically? He is just a living being with sentience; nonetheless, he is one among living beings who has attained enlightenment. And now he wants to enlighten all sentient beings. That is the meaning of Bodhisattva. There are Bodhisattvas of the connecting teaching and Bodhisattvas of the special teaching. There is a kind of Bodhisattva for each of the four teachings the storehouse, the connecting, the special, and the perfect. If the measure of your mind is fairly large, you are a Bodhisattva of the connecting teaching. If the measure of your mind has grown so that you are like Samantabhadra Bodhisattva or Avalokiteshvara Bodhisattva, Earth Store Bodhisattva or Manjushri Bodhisattva, you are a Bodhisattva of the perfect teaching 6 金山聖寺通訊 294 期 2017 年二月,三月

7 你若比圓教差一點, 就是別教的菩薩又有十地菩薩 : 初地菩薩二地菩薩三地菩薩四地菩薩五地, 乃至十地菩薩菩薩也有很多種, 不是只是一種菩薩 ; 菩薩裏邊又有千差萬別, 就好像我們人有很多的階級一樣總而言之, 菩薩覺悟前邊所說無所得的這個道理, 他明白心無罣礙這種的法, 所以他心無罣礙了依據般若彼岸齊他依照這個深般若, 登到彼岸彼岸齊, 就是波羅蜜, 就是到彼岸了心無罣礙離報障你這個心沒有罣礙, 就離開你這個報障了什麼叫報障呢? 我們這個身體就叫報障為什麼我們有這個身體? 就因為有所罣礙你若無罣礙了, 也就是苦樂一如, 也無苦也無樂 ; 也就生死一如, 也沒有生也沒有死, 生也就是死死也就是生, 生死都無動於衷了苦樂一如也就是順逆一如, 在順的境界是這樣子, 逆的境界也是這樣子總而言之, 沒有什麼可以把他的心給搖動的為什麼不能搖動他的心呢? 因為他無罣礙了有所罣才有所礙, 無所罣就無所礙這罣是怎麼樣呢? 就是吊上, 在這兒掛著礙, 就是有所障礙你若無所罣, 根本就沒有一個罣, 又怎麼會有個礙呢? 你能無罣就無礙, 所以說無所罣礙無罣礙, 也就是了生死了, 這時候是生死即涅槃, 煩惱即菩提 If you are just a little short of perfect, then you are a Bodhisattva of the special teaching. There are also ten grounds of Bodhisattvahood; there is the Bodhisattva of the first ground, the Bodhisattva of the second ground, the Bodhisattva of the third ground, and so forth to the tenth ground. There are myriad distinctions among the Bodhisattvas, just as there are various classes among people. In short, the Bodhisattva is enlightened to the truth of the Way of no-attachment and to the dharma of the unimpeded mind, and he therefore understands these principles. Trust to prajna and become even with the other shore. Relying upon profound prajna, they become even with the other shore, that is, equal to the other shore. Just that is paramita, to arrive at the other shore. The mind without impediments leaves the retribution-obstacle behind. Since your mind has no impediments, you have left the retribution-obstacle behind. What is the retribution-obstacle? Our bodies. Why do we have bodies? Because of impediments. If there are none, suffering and bliss are a single thusness. There is no birth and no death. Birth is death, and death is birth. In the midst of birth and death, you do not move. In other words, compliance and opposition are a single thusness. It is that way whether one is going along with situations or going against them. Complying and opposing are a single thusness; Birth and death are a single thusness; Suffering and bliss are a single thusness. In short, there isn t anything at all which can move or shake the mind without impediments. You have your hang-ups; someone else has his obstructions. To have no hang-ups is to have no obstructions. To have impediments is to be hung up right here where you are. In the midst of impediments, you are not hung up anywhere. Since there fundamentally are no hang-ups, how can there be any impediments? Therefore it is said, No hang-ups and no obstructions. To have no impediments is to end birth and death. Therefore, it is said, Birth and death are nirvana; affliction is Bodhi. GMM News Issue 294 Feb & Mar

8 二乘人在他沒明白這個道理的時候, 你就告訴他 : 煩惱即菩提, 生死即涅槃他就慌上來了, 就要跑了, 說 : 我從來沒聽見這個法, 怎麼煩惱即菩提, 生死即涅槃, 這個我不相信! 二乘人不相信這種道理, 所以現在說的是菩薩菩薩悟得煩惱即菩提, 生死即涅槃, 只要你能回頭轉身, 能以一回頭就是了 ; 就是你一轉一轉身也就是了為什麼我們不明白菩提? 就因為我們背覺合塵, 你再能背塵就合覺了心無罣礙這個時候對一切生死苦樂順逆的境界都無動於衷, 這就無罣礙這個時候就離報障了, 這個身體的障礙就會離開了我們為什麼離不開這個身體? 因為我們把身體看得很重所有的人求名求利, 日夜奔波忙碌, 為的什麼? 就為了這個身體想法子給這個身體做個好好的奴隸, 做個好好的馬牛, 不願意對不起這個身體可是這個身體對你毫不客氣, 為什麼呢? 你對它再好, 啊! 好像那個波斯匿王在孩孺的時候, 膚腠也潤澤, 氣血也充滿 ; 等到老的時候, 就髮白面皺, 逮將不久了, 髮也白了面也生了水波浪了面上的皺紋就好像大海的波浪似的, 在這臉上一層一層的走逮將不久, 很快就會死了這都是因為有罣礙, 罣著這個身體就有報障你若無罣礙了, 不執著這個業報的身, 就是無我了, 無我就沒有報障了, 所以才說心無罣礙離報障 ( 待續 To be continued) If you encounter adherents of the two vehicles who have not understood this principle, and you tell them that affliction is Bodhi and that birth and death are nirvana, they ll be very frightened and become nervous and they ll run off, saying, I never heard that dharma before. How can affliction be Bodhi and birth and death be nirvana? I don t believe it. And not believing, they will want to leave. The Bodhisattva, on the other hand, is enlightened to affliction being Bodhi and birth and death being nirvana. All you have to do is turn your head and body around, that s it! Why don t we understand Bodhi? Because we have turned our backs on enlightenment and are together with the defilements. If you can turn back on the defilements, then you are together with enlightenment. That is to be without impediments. When your mind is unimpeded in the midst of every situation birth and death, suffering and happiness, compliance and opposition you remain unmoved. Just that is to be unimpeded. Then you are apart from the retribution-obstacle, that is, you are able to leave the impediment of your body. Why are we unable to leave our bodies? Why do we see our bodies as so important? Everybody seeks fame and fortune. Day in and day out they scurry about like restless waves. Why? It is all for the sake of their bodies. They think of ways to be very fine salves for their bodies, to be very fine horses or cows. They don t want to offend their bodies. Yet your body is so impolite to you. In what way? The better you are to it, the worse it is to you. It is just as King Prasenajit said to the Buddha. World-Honored One, in the past when I was young, my skin was moist and shining. When I reached the prime of life, my blood and breath were full. But now in my declining years, as I race into old age, my form is withered and worn. My spirits are dull, my hair is white, and my face is in wrinkles, and I haven t much time remaining. His hair was white and his face had row after row of wrinkles, like waves on a great sea. He did not have much time left; he would be dead very soon. All that was because of impediments. If you don t have impediments, then you are not attached to the body which comes as karmic retribution, as a retributionobstacle. Because you have a body, you have retributionobstacles. If you don t have any impediments, then you don t have a self; and then there are no retribution-obstacles. Therefore, the verse says, The mind without impediments leaves the retribution obstacle behind. 8 金山聖寺通訊 294 期 2017 年二月,三月

著一拜 ) 今遇大悲圓滿神咒, 速能滅除如是罪障故於今日, 至心誦持歸向觀世音菩薩, 及十方大師 ( 跪 Now having met (bow) the perfect spiritual mantra of great compassion, I am able to quickly wipe out the obstacles of offenses like these.

9 著一拜 ) 今遇大悲圓滿神咒, 速能滅除如是罪障故於今日, 至心誦持歸向觀世音菩薩, 及十方大師 ( 跪 Now having met (bow) the perfect spiritual mantra of great compassion, I am able to quickly wipe out the obstacles of offenses like these. (Rise, remain kneeling) Therefore, on this day, with utmost sincerity, I recite and hold this mantra and return (bow) to Guan Shr Yin Bodhisattva and to all the great masters of the ten directions. (Rise, remain kneeling) 如今能夠遇到大悲圓滿神咒, 知道大悲神咒的力量, 很快便能滅除以上我所造的罪業所以今日, 以至誠懇切之心誦持大悲神咒, 歸命觀世音菩薩, 及十方諸如來 1 Now I am able to encounter the Perfect Spiritual mantra and know its strength can eradicate the above karmic offenses I created, therefore today I recite the mantra with utmost sincerity and earnest, and take refuge with Guan shr yin Bodhisattva and Tathagatas of the ten directions 1. 發菩提心, 修真言行與諸眾生, 發露眾罪, 求乞懺悔, 畢竟消除 I bring forth the Bodhi-mind and cultivate the practice of true words. Together with all living beings I confess my many offenses and seek repentance so that they will be extinguished at last. 我今發求菩提道之大心, 修大悲心陀羅尼行 2 與一切眾生, 揭發表露以往一切罪業祈求乞禱在佛菩薩前懺悔, 希望罪障能究竟消除 Now I make the resolve to achieve Bodhi and cultivate the conduct Dharani 2. Together with all living beings, I disclose all my past karmic offenses, seeking for repentance before the Buddhas and Bodhisattva so that all the karmic obstacles will be eradicated without remainder. 惟願大悲觀世音菩薩摩訶薩, ( 跪著一拜 ) 千手護持, 千眼照見令我等內外障緣寂滅, 自他行願圓成開本見知, 制諸魔外三業精進, 修淨土因至捨此身, 更無他趣決定得生阿彌陀佛極樂世界, 親承供養 GMM News Issue 294 Feb & Mar

10 I only wish (bow) that the greatly compassionate Guan Shr Yin Bodhisattva, Mahasattva, will protect and uphold us with his thousand hands. (Rise, remain kneeling) And that with his thousand eyes, he will illuminate us and look upon us and cause our inner and outer conditions of obstruction to become still and extinguished. I vow that my practice and the practice of others will be complete in accomplishment. I vow to open the knowledge of my original seeing and to have control over demons and externalist paths. I vow to be vigorous in the three karmic actions and to cultivate the pure land cause, so that when this body is cast aside I will have no other destiny but to attain rebirth (bow) in Amita buddha's land of ultimate bliss, and draw near to, serve, and make offerings to the greatly compassionate Guan Yin. (Rise, remain kneeling) 祈願觀世音菩薩千手保護加持我等受苦眾生 ; 以手中千眼照見眾生受報因緣, 使令我等內心三毒 : 貪瞋癡等諸煩惱障礙都能靜寂下來 ; 外來七難如火水羅剎刀鬼枷鎖冤賊等惡緣都能滅除我願自己及他人的所行所願都能成就願我等能開解了悟一切眾生本也具有如來智慧德相 3, 能如佛所見, 如佛所知, 與佛無異 ; 能制一切邪魔外道勤於身口意三業精進不懈修行淨土法因此身捨報後, 不願生往別處, 以堅決肯定之心必得生極樂世界, 親自承奉供養佛菩薩 May Guan Shr Yin Bodhisattva use his thousand hands to protect and bless me and other living beings who are in suffering, use the thousand eyes in the hands to illuminate and see the cause and conditions of living beings' retributions, so that all kinds of internal afflictions and obstructions, such as the three poisons in our mind: greed, anger and delusion be still and tranquil; all kinds of external evil conditions such as the seven disasters: disaster of fire, water, rakshasa, knife, ghost, fetters and resentful thieves be eradicated. May all the practices and wishes of mine and others' accomplish. May us understand and awaken to the fact that all living beings are originally complete with the wisdom and virtue of Tathagata 3, be able to see what the Buddha see, know what the Buddha know, the same as that of Buddhas. May we be able to conquer all the deviant demons and externalists. May we diligently cultivate the Dharma cause of pure land with the three karma of body, mouth and mind. After renouncing the retribution of this body, we are not willing to get rebirth in other places, using a determined mind get reborn in the land of ultimate bliss, attending to and making offering to Buddha and Bodhisattvas in person. 1. 佛說大堅固婆羅門緣起經卷上 : The Sutra of the Buddha Speaks of the Conditions of Arising for Firm Brahman Vol 1 諸天子! 如來大師出現世間 Heavenly Beings, The great master Tathagata appears in the world 2. 妙臂菩薩所問經卷第一 : 修真言行求成就者當須離諸煩惱起於深信, 發菩提心 The Sutra of Wondrous Arm Bodhisattva Asks Questions, Vol1. Those who cultivate the true word and seek for accomplishment should stay away from various afflictions. Bring forth deep faith and Bodhi resolve. 四分律行事鈔資持記 : 大師者, 所謂天人之師, 即十號之一 Notes on Upholding the Dharmagupta-vinaya, Master is the master of heavenly beings and human, and it is one of the ten titles. 3 華嚴經云: 一切眾生皆有如來智慧德相, 但以妄想執著而不能證得 The Avatamsaka Sutra says: All living being has the Tathagatha's virtue and wisdom, but cannot realize it because of false thoughts and attachments. ( 待續 To be continued) 10 金山聖寺通訊 294 期 2017 年二月,三月

2 月份金山寺法會時間表 February 2017 SCHEDULE OF ACTIVITIES SUN 日 MON 一 TUES 二 WED 三 THURS 四 FRI 五 SAT 六初九 5 9:00am - 3:10pm 誦地藏經 Earth Store Sutra Recitation 10:00 am 佛學研討 Dharma Lecture 邪念之時初十 6 魔在舍正念之時

讀誦楞嚴經 Shurangama Sutra Recitation 十七 13 十八 14 十九 15 二十 16 二十一 17 二十二 18 9:00 am 念佛法會 Amitabha Buddha Recitation 10:00 am 聽經 (Lecture) 1:10 pm 二十三 19 9:00am - 3:10pm 誦地藏經 Earth Store Sutra Recitation

11 2 月份金山寺法會時間表 February 2017 SCHEDULE OF ACTIVITIES SUN 日 MON 一 TUES 二 WED 三 THURS 四 FRI 五 SAT 六初九 5 9:00am - 3:10pm 誦地藏經 Earth Store Sutra Recitation 10:00 am 佛學研討 Dharma Lecture 邪念之時初十 6 魔在舍正念之時佛在堂十一 7 初五 1 十二 8 初六 2 十三 9 初七 3 十四 10 初八 4 9:00 am 楞嚴咒法會 Shurangama Mantra Recitation 10:00 am 聽經 (Lecture) 1:10 pm 十五 11 8:30am - 4:00pm 讀誦楞嚴經 Shurangama Sutra Recitation 十六 12 8:30am - 4:00pm 讀誦楞嚴經 Shurangama Sutra Recitation 十七 13 十八 14 十九 15 二十 16 二十一 17 二十二 18 9:00 am 念佛法會 Amitabha Buddha Recitation 10:00 am 聽經 (Lecture) 1:10 pm 二十三 19 9:00am - 3:10pm 誦地藏經 Earth Store Sutra Recitation 10:00 am 佛學研討 Dharma Lecture 初一 26 8:30am - 3:30pm 藥師懺 Medicine Master 10:00 am 佛學研討 Dharma Lecture 二十四 20 初二 27 二十五 21 初三 28 二十六 22 二十七 23 二十八 24 二十九 25 9:00 am 念佛法會 Amitabha Buddha Recitation 10:00 am 聽經 (Lecture) 1:10 pm : 六齋日 (Six Vegetarian Days)

3 月份金山寺法會時間表 March 2017 SCHEDULE OF ACTIVITIES SUN 日 MON 一 TUES 二 WED 三 THURS 四 FRI 五 SAT 六 3/12 ( 日 Sun) 萬佛聖城 CTTB 慶祝觀音菩薩聖誕法會 Celebration of Guan Yin Bodhisattva's Birthday 請與金山寺聯繫交通安排 Please

12 3 月份金山寺法會時間表 March 2017 SCHEDULE OF ACTIVITIES SUN 日 MON 一 TUES 二 WED 三 THURS 四 FRI 五 SAT 六 3/12 ( 日 Sun) 萬佛聖城 CTTB 慶祝觀音菩薩聖誕法會 Celebration of Guan Yin Bodhisattva's Birthday 請與金山寺聯繫交通安排 Please contact us if you would like to participate! 初四 1 初五 2 初六 3 初七 4 9:00 am 楞嚴咒法會 Shurangama Mantra Recitation 10:00 am 聽經 (Lecture) 1:10 pm 初八 5 9:00am - 3:10pm 誦地藏經 Earth Store Sutra Recitation 10:00 am 佛學研討 Dharma Lecture 初九 6 初十 7 十一 8 十二 9 十三 10 十四 11 預祝觀音菩薩聖誕法會 Celebration of Guan Yin Bodhisattva s Birthday 1:10 pm 十五 12 金山寺本日法會暫停全體參加萬佛聖城觀音菩薩聖誕法會 No Assembly today Going to CTTB for Celebration of Guan Yin Bodhisattva s Birthday 十六 13 十七 14 十八 15 十九 16 慶祝觀音菩薩聖誕法會 ( 正日 Actual Day) Celebration of Guan Yin Bodhisattva s Birthday 二十 17 二十一 18 9:00 am 念佛法會 Amitabha Buddha Recitation 10:00 am 聽經 (Lecture) 1:10 pm 二十二 9:00am - 3:10pm 19 誦地藏經 Earth Store Sutra Recitation 10:00 am 佛學研討 Dharma Lecture 二十九 26 8:30am - 3:30pm 藥師懺 Medicine Master 10:00 am 佛學研討 Dharma Lecture 二十三 20 三十 27 二十四 21 初一 28 二十五 22 初二 29 二十六 23 初三 30 二十七 24 二十八 31 二十八 25 9:00 am 念佛法會 Amitabha Buddha Recitation 10:00 am 聽經 (Lecture) 1:10 pm : 六齋日 (Six Vegetarian Days)

C o n t e n t s...7... 15 1. Acceptance... 17 2. Allow Love... 19 3. Apologize... 21 4. Archangel Metatron... 23 5. Archangel Michael... 25 6. Ask for

Doreen Virtue, Ph.D. Charles Virtue C o n t e n t s...7... 15 1. Acceptance... 17 2. Allow Love... 19 3. Apologize... 21 4. Archangel Metatron... 23 5. Archangel Michael... 25 6. Ask for a Sign... 27 7.