A note to local students
who need to fulfill their school projects:
may call 562.438.8902
to make an appointment. You are also welcome to
join our Sunday services from 8 AM to 2 PM. Please do NOT
contact us by e-mail.
Sunday, 10-21, 8~10:10 AM, at our
Celebration of Gwan Yin Bodhisattva's Leaving Home* Day at LBSM
Lễ Bồ Tát Quán Âm Xuất Gia
*"Leaving Home": Taking
leave of one's family and going forth from the householder's life
"The Five Desires": Wealth,
lust, fame, food, and sleep
livelihood is the opposite of deviant livelihood, of which there are
1) Displaying an unusual appearance;
2) using a loud voice in order to appear awesome;
3) speaking of one’s own merit and virtue;
4) performing divination and fortune-telling;
5) speaking at length of offerings made to one...telling
people how one has received this or that offering so that their
minds move and they say, “Wow! Other people have made huge offerings
like that. The least I can do is make some kind of offering to this
these are improper ways of supporting one’s life.
The Great Shurangama Samadhi -- Direct the
Hearing Inward to Hear Your Own Nature
That is what perfect penetration really means. Why does [Manjushri Bodhisattva] select the
organ of the ear? It is the easiest to cultivate
I believe that some of you already know how to develop this
skill, while others do not.
What does it mean to return the hearing to hear the
self-nature? It is the skill used in investigating Chan.
When you investigate Chan, you don't want to expend all your
energy on seeking outside. You want to turn the light around
and shine it within. Then you ask yourself, "Who is mindful
of the Buddha?" "Who?" You want to put the "Who?" in your
heart and then listen with your ears. Pursue "Who?" Do this
nonstop. Don't let your skill become dispersed.
You investigate this topic in everything you do.
standing, sitting, reclining, don't be apart from this.
If you depart from this, you've made a mistake.
What is "this?" It is the question, "Who is mindful of the
Buddha?" You don't have to ask out loud; ask in your heart
and listen with your ears. Listen within, not outside. After
you have listened within, your heart and your hearing-nature
will eventually merge into one. And then in some unexpected
way, at some unexpected moment, you will suddenly open
But you definitely must bring your mind and nature together.
Don't let them scatter in all directions. Don't let them get
dissipated outside. Collect them within. Return the hearing
and listen to your own nature.
Eventually and naturally your skill will develop.
Investigating a Chan topic and returning the hearing to
listen to the self-nature are the same. And now everyone
knows that using the organ of the ear in cultivation is the
easiest method. So put your energy there and cultivate this
Now Manjushri Bodhisattva certifies as authentic this dharma
he has selected. It is the gateway entered by Buddhas as
many as dust motes / It is the one path to nirvana. He
says, "Not only was
Guan Shi Yin Bodhisattva certified through his use of this
dharma door, this method of perfect penetration that I am
explaining, I, too, Manjushri, gave proof to this doctrine
of perfect penetration of the organ of the ear. Not only
myself, but in the past countless Buddhas also found this
the one path to nirvana. It was by this Way that they
reached the fruition of nirvana.
Then Guan Shi Yin Bodhisattva arose from his
seat, bowed at the Buddha's feet and said to the Buddha:
"World Honored One, I remember when, as many kalpas ago as
there are sands in the Ganges, there was a Buddha in the
world named Contemplating the World's Sounds."
"Contemplating the World's Sounds"
is the English translation of the name Guan Shi Yin. This is
the Guan Yin [Buddha] of old. That Thus Come One, Guan Shi
Yin, also cultivated perfect penetration by means of the
organ of the ear.
It was under that Buddha that I brought forth
the Bodhi-resolve. That Buddha taught me to enter samadhi
through a process of hearing and reflecting.
The Guan Yin Buddha of old taught
Shi Yin Bodhisattva] the
process of hearing and reflecting. It is from the wisdom of
hearing, the wisdom of reflecting, and the wisdom of
cultivating that he entered samadhi. Here,
"reflection" does not refer to the thinking of the sixth
mind-consciousness. Rather, it has the meaning of quiet
consideration, the skill of Chan.
Initially, I entered the flow through hearing and forgot
objective states. With the wisdom of hearing, one
listens inside, not outside. Not chasing after the objects
of sound means not following them out.
Earlier, the text
spoke of not following the six sense-organs [eyes, ears,
nose, tongue, body, and mind] and not being turned by them.
This is known as, Returning the hearing to hear the
hearing means not listening to external sounds but turning
back instead to hear your own self-nature. It means,
in your body and mind.
It means not seeking outside.
Turn the light around and shine it within.
Here the text says that Guan Shi Yin Bodhisattva "entered
the flow," which means he returned and listened to the
self-nature. Enter the flow of the dharma-nature of a sage.
He "forgot the objective states."
All the "dust", the
defiling objects of the six-sense objects [forms, sounds,
smells, tastes, objects of touch, and dharmas] as perceived
by the six sense-organs [eyes, ears, nose, tongue, body, and
mind], was forgotten.
Since the sense-objects and sense-organs were quiet, the
two characteristics of movement and stillness crystallized
and did not arise. The source of the
six sense-organs and six sense-objects ceased to be.
It was severed. Here he entered the flow of his own
self-nature. When that happens, your self-nature is still
and quiet. When this quietude reaches an ultimate point, the
appearance of movement and stillness ceases as well.
Basically, movement appears as movement and stillness as
stillness, but now, although these two characteristics are
as clear as crystal, they do not arise.
After that, gradually advancing, the hearing and what was
heard both disappeared. As this pure and clear state of
quiet increased, as day by day it became more full and
complete, the hearing that was capable of hearing the
self-nature eventually disappeared. It, too, was gone. The
ability to hear and the objects of hearing both vanished.
The organ of the ear
was capable of hearing, and the self-nature was what was
being heard, but now they, too, were gone.
Once the hearing was ended, there was nothing to rely on.
Since the hearing-nature was gone, there was no attachment.
At that time it was "producing the mind that does not dwell
Awareness and the objects of awareness became empty.
Even the perception of awareness vanished, was emptied out.
When the emptiness of awareness reached an ultimate
perfection, emptiness and what was being emptied then also
ceased to be. The emptiness of the nature of awareness
reached an ultimate state of perfection. Then the mind
capable of creating vanished, as did the states that were
made empty, so that
then there wasn't even any emptiness! As long as emptiness
remains, you're still attached to emptiness. But now, for
Guan Yin Bodhisattva there wasn't even any emptiness.
Since production and extinction were gone, still
extinction was revealed.Since the mind
subject to production and extinction vanished, the genuine
bliss of still extinction manifested. That state is
Ananda, these are called the
ten causes and six
retributions of the hells.
Many different hells have just been named, and all come from
the ten habitual causes,
which are these: 1) lust, 2) greed, 3) arrogance,
4) hatred, 5) deception, 6) lying, 7) animosity, 8) views,
9) injustice, and 10) litigation.
They result in the six intermingling retributions that
involve the eyes, ears, nose, tongue, body, and mind
as they react to forms, sounds, smells, tastes, objects
of touch, and dharmas.
These hells are all created by the confusion
and falseness of living beings. They come from giving
rise to falseness within the one truth, Once ignorance
arises, various karmic manifestations result from it. From
the karma, various offenses are created.
But if one returns the hearing to hear the self-nature and
cultivates this path to enlightenment, then all this karma
becomes empty. It disappears.
Do not think, "That good deed is
trivial. I'm not going to do it. This bad deed is really minor.
I'll go ahead and do it. It doesn't matter." For example, you
think, "I'm vegetarian,
but it won't matter if I eat an egg." But in the future when you
are reborn as a chicken, you will know that it was because you
ate chicken eggs.
If you are not clear on these small matters, then you are
"mixing good and evil, and the retribution is never off." That
would not be fun. --The Venerable Master Hsuan Hua
website helps compare ingredients in name brand products, and
provide brief informaton on them (e.g., "Vitamin A palmitate is
produced synthetically or extracted from fish liver oils").
fear causes; living beings fear effects" ..."Plant more peach and
plum trees, and fewer thorn bushes"...What is the golden future?
..."To the west of here, passing a hundred thousand million
Buddha-lands, is a land called Ultimate Bliss"....
- "Sure, the parents
can move into retirement homes...but there is no kindred affection
to speak of. They are left on their own, almost all alone with no
one to rely on. It would be best for children to show filial
devotion and care for their own parents, allowing them peace of mind
in the waning years of their lives.,,. It is especially
efficacious if humans can be filial to their parents. How is that
so?" --Earth Store Sutra, Preface. A Commentary by Ven.
Master Hsuan Hua
webpage for more on the following:
“Precepts” means rules and regulations. Their purpose is:
To stop evil and avoid
Not to do any evil,
But to offer up all good conduct.
The Precept Dharma.
The Precept Substance.
The Precept Mark.
Precept Dharma includes:
The Five Precepts (for
The Eight Precepts (for laypeople)
The Ten Precepts (for novices)
The Ten Major and Forty-Eight Minor
Bodhisattva Precepts (for both left-home and laypeople)
The 250 Bhikshu Precepts
The 348 Bhikshuni Precepts
those precepts are to tell you not to do any evil but to offer up
all good conduct. You should hold the precepts purely and not go
For lay Bodhisattva Preceptees: Bodhisattva Precepts for
- ...Collecting one's thoughts constitutes the
precepts; from the precepts comes samadhi; and out of samadhi
arises wisdom. Samadhi arises from precepts, and wisdom is
revealed out of samadhi. These are called the 'Three Non-
Ven. Master Hua:Shariras are a result of keeping to the precepts... 上人答：舍利子是人修行持戒而有的...
Tips for moving
A few drops of tea tree
oil (available at major pharmacies) around the areas
of infestation will repel insects such as ants--and maybe
termites--without harming them.
The smell of the oil alone is sufficient to drive them away.
Place a few drops ahead of them, and around them. Do
not block off their retreat, but instead leave it open
for them to turn around and go back.
All you have to do is be patient and
allow them the time
to make it home--alive.
Do not drip the oil on them--that
will kill them!
A cheaper--but less potent--alternative to tea tree oil for
repelling ants is household white vinegar used for cooking,
which can be dripped or sprayed. The smell of vinegar
works to drive the ants away.
If you need to move
ants out of the way, try wetting a small section of paper
towel with water so that it is damp but not dripping wet.
Use the damp paper towel to lightly touch an ant from its
side, and "pick up" the ant, then set the paper towel down
at a different location (but still allows the ant to find
its way home) and give the ant time to get off the paper
towel. Please do this one ant at a time to avoid
accidentally crushing or drowning the ants.
People have told stories that the more
they killed insects, the more insects showed up in their
houses. Some tried sincerely transferring merit to
them and that worked.
簡易驅蟻小秘方：滴數滴茶樹油（"Tea Tree Oil"，藥房有售）在螞蟻（或可試用於白蟻）出沒附近足以驅趕而不傷生。油的氣味就會讓它們避開。在它們前進的前方和四周滴幾滴，但不要切斷它們的退路，要留一條活路，讓它們能撤退回家。您只需耐心給它們一點時間，讓它們活著回家。請勿將油滴到它們身上，這樣會殺死它們！更便宜--但效力較弱--的驅蟻小秘方：廚房用的白醋！用滴的或噴灑，白醋的氣味也會讓它們迴避。
need to sponsor Lengthening-life plaques or Rebirth plaques,
etc., at CTTB, Long Beach Sagely Monastery can help process your
requests. Please contact Long Beach Monastery by phone at
562.438.8902. 善信若需於萬佛聖城設立延生、往生牌位等事宜，長堤聖寺可為代辦，聯絡長堤聖寺請電 562.438.8902。
We are open to the public
during the times when we have Dharma events scheduled (usually on Sundays, from 8 AM to 2 PM),
with the following exceptions. We
urge you to check our
calendar of events before planning a
Once a year
in June), when the City of Ten Thousand Buddhas holds its
ceremonies commemorating the anniversary of our Venerable Master Hsuan Hua's Entering Nirvana, we
do not host local events, and instead, urge our laity to travel to CTTB
for the entire weekend of ceremonies and events.
Modest and comfortable
clothing will be more conducive to the activities in which you may wish
to participate, such as seated meditation, circumambulatory
(walking) recitation and bowing.
You may wish to wear socks or stockings as visitors are asked to remove
their shoes at the front entrance.
Where to Park 何處停車
We do not have a parking lot,
and you will have to find street parking. We are sorry about the