News From True Cultivators

News From True Cultivators
Letters to the Venerable Abbot HuabyHeng Sure Ph.D.
andHeng Ch’au Ph.D.

English translation by the
Buddhist Text Translation Society
Buddhist Text Translation Society
Dharma Realm Buddhist University
Dharma Realm Buddhist Association
Burlingame, California U.S.A.

News From True Cultivators - Letters to the Venerable Abbot Hua
Published and translated by:
Buddhist Text Translation Society
1777 Murchison Drive, Burlingame, CA 94010-4504© 2002 Buddhist Text Translation Society
Dharma Realm Buddhist University
Dharma Realm Buddhist Association
First edition 1983
Second edition 2002
11 10 09 08 07 06 05 04 03 02

10 9 8 7 6 5 4 3 2 1ISBN 0-88139-425-4
Printed in Malaysia.
Addresses of the Dharma Realm Buddhist Association branches arelisted at the back of this book.

Library of Congress Cataloging-in-Publication Data
Heng Sure, Bhikshu, 1949News from true cultivators : letters to the Venerable Abbot Hua /Bhikshus Heng Sure and Heng Chau ; translated by Buddhist Text
Translation Society ... [et al.]p. cm.
ISBN 0-88139-425-4 (hardcover : alk. paper)
1. Heng Sure, Bhikshu, 1949---Correspondence. 2. Heng Ch’au,
Shramanera--Correspondence. 3. Hsuan Hua, 1908---Correspondence.
4. Buddhist monks--Correspondence. 5. California--Description andtravel. 6. Spiritual life--Buddhism. I. Buddhist Text Translation
Society II.
Title.
BQ739.C2 H46 2002
294.3'092'2--dc21
2002002193

Contents
Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .ix
The Venerable Master Hsuan Hua . . . . . . . . . . . . . . . . . . . . . . xiii
Heng Ch’au, the Dharma Protector . . . . . . . . . . . . . . . . . . . . . . . 5
Licoln Heights baddies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Where do you think you are, Mecca? . . . . . . . . . . . . . . . . . . . . 12
Moonies in Beverly Hills . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
Mindfulness of a cultivator . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
Too much hate in this world . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
We are trying our best to go home . . . . . . . . . . . . . . . . . . . . . . 22
Easy to say and hard to do . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
Looking “dumb” in T’ang dynasty robes . . . . . . . . . . . . . . . . 27
Two “monks” assault a teenager . . . . . . . . . . . . . . . . . . . . . . . 35
A narrow escape at highway one . . . . . . . . . . . . . . . . . . . . . . . . 38
Off by a hair’s breadth, off by a thousand miles . . . . . . . . . . 48
Broken precepts begin with false thinking . . . . . . . . . . . . . . . 53
Amitabha! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56
Buddhism in America . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
Is this it? It this all there is? . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
Seven miles of the most dangerous road . . . . . . . . . . . . . . . . . 71
How can you go wrong? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77
I could chew one verse for weeks . . . . . . . . . . . . . . . . . . . . . . 82
But there’s nothing left to climb on . . . . . . . . . . . . . . . . . . . . . 86

The UFOs are coming! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89
Ripping band-aids off the old wounds . . . . . . . . . . . . . . . . . . 92
The Monk and the Militants . . . . . . . . . . . . . . . . . . . . . . . . . . . 97
Don’t cry, just die . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104
Finding the false within the true . . . . . . . . . . . . . . . . . . . . . . 109
Causes and Conditions with Vairocana Buddha . . . . . . . . . . 111
Pain to the extreme! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
As one thinks, so one receives in return . . . . . . . . . . . . . . . . 120
San Francisco! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
Any truth would have to be a simple one . . . . . . . . . . . . . . . 131
Don’t pick up germs off the street . . . . . . . . . . . . . . . . . . . . . 135
The “Ego” sutra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138
Just watch how it grows . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142
You’re only kids, of course you didn’t believe . . . . . . . . . . . 148
Don’t think . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
To serve the Buddhadharma . . . . . . . . . . . . . . . . . . . . . . . . . . 156
Kindness is supreme . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162
Bodhimanda in a wilderness . . . . . . . . . . . . . . . . . . . . . . . . . . 166
It’s all made from the mind alone . . . . . . . . . . . . . . . . . . . . . 170
The Bodhisattva Path is home . . . . . . . . . . . . . . . . . . . . . . . . 173
The “Fly” invades planet Earth . . . . . . . . . . . . . . . . . . . . . . . 179
The Big Play . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186
Everything’s a test . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 190
An old woman who spent her life in darkness . . . . . . . . . . . 194
My self-nature contains all dharmas . . . . . . . . . . . . . . . . . . . 196
Some day, you’ll know that Ch’an is the highest . . . . . . . . 200
I cultivated greed, hatred and stupidity. . . . . . . . . . . . . . . . . 204

The five flavors dull the palate . . . . . . . . . . . . . . . . . . . . . . . . 209
The modern world trains one to fight . . . . . . . . . . . . . . . . . . 219“Psst,” just like a flat tire . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223
The Old Fool . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 228
Buddhadharma Fair! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237
A man’s got to have gone through a lot of changing . . . . . . 243
They are doing something and nothing . . . . . . . . . . . . . . . . . 246
Don’t kill . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
How could you ever keep the lawns mowed? . . . . . . . . . . . . 254
Hiding in the closet, watching and waiting . . . . . . . . . . . . . . 256
I bet it was hard not being a monk . . . . . . . . . . . . . . . . . . . . . 262
Those who gossip will fall into the Hells . . . . . . . . . . . . . . . . 265
Beauty and health fades away . . . . . . . . . . . . . . . . . . . . . . . . . 271
To be a monk or a skunk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273
There’s no place to run or hide . . . . . . . . . . . . . . . . . . . . . . . . 282
Basically, there’s not even one Buddha . . . . . . . . . . . . . . . . 287
How come I got a water balloon? . . . . . . . . . . . . . . . . . . . . . . 292
Following the rules . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 296
What we give away is ourselves . . . . . . . . . . . . . . . . . . . . . . . 300
In cultivation, everything is voluntary . . . . . . . . . . . . . . . . . . 303
Thirteen miles from home . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307
You may walk the heavenly road . . . . . . . . . . . . . . . . . . . . . . 311
Bowing is to get rid of selfishness . . . . . . . . . . . . . . . . . . . . . 314

ix

PrefaceThree steps, one bow – three steps along the side of the highway,
then a bow to the ground, so that knees, elbows, hands, and forehead
touch the earth, then rise, join the palms together, and take three more
steps, then begin another bow. Hour after hour, day after day, for two
and a half years, this was how they made their pilgrimage. In China,
devout Buddhists sometimes undertake the arduous and prayerfulpractice of three steps, one bow, for the last few hundred yards of ajourney to a sacred site. But this was California, and these twopilgrim-monks were young Americans. Dressed in their robes andsashes, carrying no money, armed with nothing but discipline andreverence, they walked and bowed 800 miles along the narrowshoulder of the Pacific Coast Highway. Progressing a mile a day,they bowed from downtown Los Angeles north along the coast,
through Santa Barbara and along the Big Sur, through San Francisco
and across the Golden Gate, then 100 miles farther north to the Cityof Ten Thousand Buddhas, a newly founded religious andeducational center in Mendocino County. As they bowed, theirprayer was that the world would be free of disaster, calamity, andwar.
The silent monk in the lead was Heng Sure. Originally fromToledo, Ohio, he had found his way in 1974 to Gold Mountain
Buddhist Monastery in San Francisco. There on a side street of theMission District, an eminent Chinese monk, the Venerable Masterx Buddha Root Farm

Hsuan Hua, was living in obscurity as he carried out his pioneering
work of transplanting the Buddhist monastic tradition to the West.
Moved by Master Hua's virtue and wisdom, Heng Sure joined otheryoung Americans in taking a monastic name and the full ordinationof a Buddhist monk.
During his subsequent studies, Heng Sure read of a bowing
pilgrimage made in the 1880's by the Venerable Hsu Yun (“Empty
Cloud”), who was the most distinguished Chinese monastic of his
generation, Master Yun had bowed every third step across thebreadth of China; it had taken him five years. Heng Sure knew that
Master Yun had been patriarch of the Wei Yang Lineage of the Chan
School, and he knew that his own abbot and teacher, Master Hua,
was the current patriarch, having received the lineage transmission
from Master Yun in 1949. Inspired by this close connection, Heng
Sure asked Master Hua if he could undertake his own pilgrimage ofthree steps, one bow. Master Hua approved, but said, “Wait.”
Heng Sure had to wait a year. What he needed, Master Hua said,
was the right companion and protector. It was to be Heng Chau.
Originally from Appleton, Wisconsin, Heng Chau had come toBerkeley to study martial arts, and he had become an adept in several
traditions. When his tai-chi teacher finally told him, “Chan is higher
than any martial art,” Heng Chau crossed the Bay to study at Gold
Mountain Monastery. He soon heard about Heng Sure's vow, and heasked if he could bow with him. Within a week Heng Chau took
novice precepts and made a formal vow to bow beside Heng Sure, as
well as handle the logistics of cooking, cleaning, setting up camp,
and talking with strangers.
Thus the pilgrimage began. Master Hua saw them off as they left
Gold Wheel Monastery in Los Angeles on 7 May 1977. To Heng
Chau, the martial artist, he said, “You can't use your martial arts on
the pilgrimage. Heng Sure's vow is to seek an end to calamities,
disasters and war; so how can you yourselves be involved inviolence? If either of you fights – or even indulges in anger – you will
no longer be my disciples.” For protection from the dangers of thePreface xi

road, Master Hua instructed them to practice instead the four unconditional attitudes of the Bodhisattva: kindness, compassion, joy, andequanimity. It was by no means the last time that the two bowing
monks would need their teacher's advice.
On the road, the two pilgrims followed their monastic discipline
strictly – eating one vegetarian meal a day; never going indoors,
sleeping sitting up in the old 1956 Plymouth station wagon thatserved as their shelter. In the evenings after a day of bowing theystudied the Avatamsaka Sutra (Flower Adornment Sutra) by the lightof an oil lamp. They translated passages into English and attempted
to put into practice the principles of the text in their day-to-day
experiences on the road, as their teacher had encouraged them to do.
The monks guarded their concentration by avoiding newspapers, byleaving the car radio silent, and by keeping to a strict meditation
schedule. Heng Sure held a vow of silence for the entire journey, andit became Heng Chau's job to talk with the many people who stopped
along the highway with questions. Occasionally the visitors were
hostile, and some threatened violence, but the greater number werecurious, and often the curious became the monks' protectors,
bringing them food and supplies until the monks had bowed their
way out of range.
Everything important that happened on the highway – themistakes and the growth, the trials and remarkable encounters, thedangers and the insights, the hard work with the body and in the mind
– the pilgrims reported in letters to Master Hua. He would answer inperson by visiting them from time to time, giving them indispensable
spiritual guidance, admonishment, humor, and timely instructionsboth lofty and mundane.These letters are the contents of this volume.
They were not written with the thought that they would be published.
Rather, they were a medium in which the two monks attempted to
speak to their teacher as openly and sincerely as possible about theirexperience on the road. As such, the letters preserve an unadorned
account of an authentic spiritual journey.

xiiiThe Venerable Master Hsuan Hua
A Brief Portrait“I have had many names,” he once said, “and all of them arefalse.” In his youth in Manchuria, he was known as “the Filial Son
Bai”; as a young monk he was An Tzu (“Peace and Kindness”); later,in Hong Kong, he was Tu Lun (“Wheel of Rescue”); finally, in
America, he was Hsuan Hua, which might be translated as “one who
proclaims the principles of transformation.” To his thousands of
disciples across the world, he was always also “Shr Fu” – “Teacher.”
Born in 1918 into a peasant family in a small village on the
Manchurian plain, Master Hua was the youngest of ten children. He
attended school for only two years, during which he studied theChinese Classics and committed much of them to memory. As ayoung teenager, he opened a free school for both children and adults.
He also began then one of his lifelong spiritual practices: reverential
bowing. Outdoors, in all weathers, he would make over 800 prostrations daily, as a profound gesture of his respect for all that is goodand sacred in the universe.
He was nineteen when his mother died, and for three years hehonored her memory by sitting in meditation in a hut beside her
grave. It was during this time that he made a resolve to go to America
to teach the principles of wisdom. As a first step, at the end of theperiod of mourning, he entered San Yuan Monastery, took as his
teacher Master Chang Chih, and subsequently received the full
ordination of a Buddhist monk at Pu To Mountain. For ten years hexiv Buddha Root Farm

devoted himself to study of the Buddhist scriptural tradition and tomastery of both the Esoteric and the Chan Schools of Chinese
Buddhism. He had also read and contemplated the scriptures ofChristianity, Taoism, and Islam. Thus, by the age of thirty, he hadalready established through his own experience the four major
imperatives of his later ministry in America: the primacy of themonastic tradition; the essential role of moral education; the need for
Buddhists to ground themselves in traditional spiritual practice andauthentic scripture; and, just as essential, the importance and thepower of ecumenical respect and understanding.
In 1948, Master Hua traveled south to meet the Venerable Hsu
Yun, who was then already 108 years old and China's most distinguished spiritual teacher. From him Master Hua received thepatriarchal transmission in the Wei Yang Lineage of the Chan
School. Master Hua subsequently left China for Hong Kong. He
spent a dozen years there, first in seclusion, then later as a teacher atthree monasteries which he founded.
Finally, in 1962, he went to the United States, at the invitation ofseveral of his Hong Kong disciples who had settled in San Francisco,By 1968, Master Hua had established the Buddhist Lecture Hall in aloft in San Francisco's Chinatown, and there he began giving nightly
lectures, in Chinese, to an audience of young Americans. His texts
were the major scriptures of the Mahayana. In 1969, he astonishedthe monastic community of Taiwan by sending there, for final
ordination, two American women and three American men, all fiveof them fully trained as novices, fluent in Chinese and conversant
with Buddhist scripture. During subsequent years, the Master trained
and oversaw the ordination of hundreds of monks and nuns whocame to California from every part of the world to study with him.
These monastic disciples now teach in the 28 temples, monasteries
and convents that the Master founded in the United States, Canada,and several Asian countries.
Although he understood English well and spoke it when it wasnecessary, Master Hua almost always lectured in Chinese. His aim

The Venerable Master Hsuan Hua xv

was to encourage Westerners to learn Chinese, so that they could
become translators, not merely of his lectures, but of the major
scriptural texts of the Buddhist Mahayana. His intent was realized.
So far, the Buddhist Text Translation Society, which he founded, hasissued over 130 volumes of translation of the major Sutras, together
with a similar number of commentaries, instructions, and stories
from the Master's teaching.
As an educator, Master Hua was tireless. From 1968 to the mid
1980’s he gave as many as a dozen lectures a week, and he traveled
extensively on speaking tours. At the City of Ten Thousand Buddhas
in Talmage, California, he established formal training programs formonastics and for laity; elementary and secondary schools for boys
and for girls; and Dharma Realm Buddhist University, together with
the University's branch, the Institute for World Religions, inBerkeley.
Throughout his life the Master taught that the basis of spiritual
practice is moral practice. Of his monastic disciples he required strict
purity, and he encouraged his lay disciples to adhere to the five
precepts of the Buddhist laity. Especially in his later years,
Confucian texts were often the subject of his lectures, and he held to
the Confucian teaching that the first business of education is moral
education. He identified six rules of conduct as the basis ofcommunal life at the City of Ten Thousand Buddhas; the six rules
prohibit contention, covetousness, self-seeking, selfishness, profitingat the expense of the community, and false speech. He asked that thechildren in the schools he had founded recite these prohibitions every
morning before class. In general, although he admired the
independent-mindedness of Westerners, he believed that they lacked
ethical balance and needed that stabilizing sense of public morality
which is characteristic of the East.
The Venerable Master insisted on ecumenical respect, and hedelighted in inter-faith dialogue. He stressed commonalities inreligious traditions – above all their emphasis on proper conduct, on
compassion, and on wisdom. He was also a pioneer in buildingxvi Buddha Root Farm

bridges between different Buddhist national traditions. He often
brought monks from Theravada countries to California to share theduties of transmitting the precepts of ordination. He invited Catholic
priests to celebrate the mass in the Buddha-Hall at the City of Ten
Thousand Buddhas, and he developed a late-in-life friendship withPaul Cardinal Yu-Bin, the exiled leader of the Catholic Church in
China and Taiwan. He once told the Cardinal: “You can be a
Buddhist among the Catholics, and I’ll be a Catholic among
Buddhists.” To the Master, the essential teachings of all religions
could be summed up in a single word: wisdom.

Planning the pilgrimage, Heng Sure and Heng Chauconverse in Gold Mountain Monastery's work loft.
Heng Chau comments: "We connected! The longunspoken link between us surfaced. We knew eachother, and a mutual vow made long ago was ripening.
Suddenly I found myself absorbed in planning an incredible expedition with Heng Sure that on the one hand I
knew I couldn't pass up and on the other I equally
couldn't imagine getting clear and free enough insideand out to go."

Packing gear into the old station wagon, the monks do
final preparations before beginning the pilgrimage.
The Master instructs: "Bowing once every three steps is
not the kind of method that anyone wants to do, because
it's so dangerous. So at all times you want to be very
careful… When you come to curves or narrow lanes, you
can bow alongside in the grass off the road."First bows to begin the pilgrimage at Gold Wheel Monastery, South Pasadena.
May 1977

Gold Wheel community send-off. Circumambulating thebowing monks while reciting the Great Compassion
Mantra.

5

Heng Ch’au, the Dharma Protector
May 11, 1977

Dear Shr Fu,
Homage to the Venerable Master,
May he lend his compassion to all beings!
This work is very much like a Ch’an session. Constant
mindfulness is hard work and we are making slow and steadyprogress. Three steps, one bow.
Heng Ch’au is a good protector. He has already saved us from
one nasty situation which he will tell about below. Many lay people
have protected us and show us great care. I am not talking verymuch at all. This is a wonderful chance to practice my vow to speak
only words in service to the Triple Jewel. I am forever grateful forthe opportunity to cultivate the Way.
Heng Sure***
Keeping our wonderful protection requires carefulness. We’ve
met relatively few obstacles so far, but many tests.
Our first day out we started bowing along a row of bars in a
tough neighborhood. Lots of drunks and macho toughs. Our firstsolo, we were really less than confident. Wet and muddy from thestreets (it had just stopped raining, a small clearing when we started

6 Heng Ch’au, the Dharma Protector

bowing), we were not an awesome sight. On the second bow theaction started.
A huge drunk tapped me on the shoulder from behind, “Heywhat you making with this?” I feebly tried to explain through his
stupor. He’s seven inches from my face. He slowly pulls one ofthose sentimental, wavy-haired, hippie pictures of Jesus out of his
wallet. He keeps shaking it in front of my face, waiting. I gracefully
exit to stay close to Heng Sure. A souped-up car whizzes by full of
drunk and violent men, “You queers have until sundown to be outof this neighborhood!” We’re only three minutes out and already somuch flak.
We trudge on. Many groups of people forming ahead as theword quickly spreads. “You’ll never get anywhere that way, ha!
ha!” laughs someone.
“Hey, Joe, they’re blessing your gas station! ho! ho!” mocks
another.
Some pass us like we’re old popsicle sticks. They are
indifferent, as if in T.V. samadhi. But each group dissipates as webow into them. How we must seem to them!
They test us verbally—no response. “Hey, think I’ll kick ’em in
the ass when they kneel down!” No response. A larger, older groupof men gather at one corner. The leader stands a good 6’ 5". His
sidekick has been running in between us, patting us on the heads,
posturing, and trying to provoke us. No response. Heng Sure isconstant—pushes forward. I close the gap. Suddenly they makeway, telling the lingering one, “Let ’em be, they ain’t doin’nothin’.” We bow through. I feel the two leaders stalking frombehind. It’s hard to put down all my years of martial arts training,but I know there’s no real protection save sincere cultivation. We
keep bowing, walking… Finally the hulk pulls alongside andpolitely asks, “Pardon me, Sir, may I ask what you’re doing?” I
nod, finish a bow and explain.
“Wow, that’s something! Don’t he talk? You’ve got the hardjob. I can dig being peaceful. All the way to Ukiah! What’s thisHeng Ch’au, the Dharma Protector 7

Buddha about?” etc. They are moved. Something soft and genuine
peeks out. The edge is gone. Ice melts to water. “Peace to you
guys,” he says and crosses us with his blessing as he walks away.
“Take care.”
We are beat! Time to find a camp. The clouds are back. It’s
starting to rain. Forgot toilet paper.
2:30 a.m. Parked across from a tortilla factory in South
Pasadena. I woke up reciting mantras. I hear footsteps shuffling andquiet voices. A shadow passes by the right side of the car. Bang! An
arm forces itself through the vent window, trying to open the door.
Dogs outside barking wildly. I yell, “Hey!” I can make out four
dark figures moving away from the car. They re-group down thestreet. A little later I hear rocks hitting the pavement around us. I
wipe the moisture off the window and see them, now with nightsticks or bats, coming for us, buzzed on something, throwing rocks
and charging down the center of the street to attack us. I jump theseat, grope for the ignition and start the engine. Engine won’t turnover. Panic sets in. I recite Gwan Yin’s name and try again.
Varoom! the engine roars. I pull out. One of them jumps at the cartrying to stop us. We made it!
Went to Gold Wheel Temple and slept in driveway until 4:00
a.m. Adrenalin exhaustion. A hard day, this one.
We are accidentally killing many little bugs and ants under our
bowing hands and feet. Every day we feel stronger, more mindful.
Dreams within dreams bowing through L.A. It’s inconceivably
wonderful, Three Steps, One Bow.
Peace in the Way
Heng Ch’au8

Licoln Heights baddies
May 14, 1977

Dear Shr Fu,
We continue to bow about one and a half miles a day, averaging
five hours of bowing and one and a half hours of 20-minute rest
periods in between each hour. We rise at 4:00 for morning
recitation and finish by 6:00 p.m. to wash up and recite evening
recitation as always. The day also includes a t’ai chi ch’uan lesson
from Dharma Master Ch’au in the morning and short reading andtranslation of the Avatamsaka Sutra at night before we recite thefirst lines of the Shurangama Mantra forty-nine times and then passout. We are living in one of the upasaka’s old Falcon van, sleeping
out on the streets of L.A. and washing in the park. Our lunch comesfrom several Dharma-protecting upasikas. The upasakas andupasikas are watching over us with care. They are working to makeour trip go smoothly—getting letters from the police, giving uscoins for parking meters, etc. The other morning when it rained, webowed in the Woo’s garage and ate lunch there. We bowed througha tough neighborhood called Lincoln Heights. We reached the frontof Lincoln High school just as classes finished. We wereimmediately surrounded by forty or fifty jeering, shouting,swearing rowdies. When they saw their words couldn’t move us,
they started to laugh and before long they began to bow along
behind us, until we had fourteen boys in line bowing to the
Avatamsaka Sutra. They all grew more respectful after about sixbows—the toughest ones couldn’t keep it up—and they went away,silent and sober. No more trouble that day.

Licoln Heights baddies 9

The next day at 10:00 I had the sudden awareness thatsomewhere the demon armies were working up another test for us,a challenge that would appear before long. Friday morning as weneared the end of Lincoln Heights at 10:15 I sensed something up
ahead, but I have taken my glasses off and have glued my eyes to
my nose for the rest of the journey, so I don’t see many details on
the road. Heng Ch’au told me later what he saw. A gang of fiveolder men gathered at a taco stand on the corner. One of them wasa real demon—ugly, with a misshapen body like a pear. He was
jumping around and pointing at us and in his hand he carried a fivefoot, sharpened, twisted metal whip. He moved a trash can in frontof our path to block the walk and he began to beat it with his whip,
making a great noise and denting the sides of the can, all the time
pointing at us and trying to provoke his buddies into a similar rage.
Heng Ch’au says he was a genuine, big-league baddie, beyond thereach of reason or words. As I bowed along I didn’t see any of this,but suddenly I had the strong feeling of invisible aid, a wonderfully
good, powerful presence. I had a great feeling of calmness andlight.
Heng Ch’au says that as I bowed right into the middle of thegroup at the taco stand, the leader suddenly went out like a light. He
lost his anger and he grew very obedient, like a small child. The
others sat motionless at their tables as I bowed around the garbage
can below their feet and walked on across the street to bow on theother side. A young, clean man stepped out of his doorway andasked politely, “Can you tell me about your religion, please? I’mvery impressed by what you are doing…” and Heng Ch’au told him
briefly what the trip was for. He explained quite well.
I can’t say for certain who was there leading us through thestreets of Los Angeles, but it certainly felt like there were somespecial responses that morning.
If there is a living being who has a thought of
hostility towards the Bodhisattva, the Bodhisattva also

10 Licoln Heights baddies

views him with kind eyes. To the very end he has not theslightest anger.
Avatamsaka Sutra“Ten Transferences Chapter”

disciple Heng Surebows in respect***
Some false thoughts and recollections: a group of disciples
brought picnic lunch and change for the parking meters. I can’t
begin to fathom Chinese social rituals and protocol. In Chinatown
an old couple (Mandarin) exclaimed, “Why, they’re foreigners!”
No, I thought, we are just bringing over the quality stuff you forgot(Buddhism). In fact, until we are all enlightened, we are all
foreigners.
Heng Sure’s pants are back, fixed and patched with a bright
Hawaiian floral print. The long robe helps cover the patch and keepa proper deportment: The kids in Lincoln Heights would have eaten
us up for such an inconsistency. People are skeptical, theyscrutinize everything we do—from our shoelaces to where our eyes
wander. No room for mistakes or indulgence.
Steering the Middle Way with offerings is hard. When we get“junk,” we fix it up by rinsing off the oil, diluting the sugar, andsewing the holes with patches. When we get “gold,” we tarnish andcover it. Think we’ll dye the circus hobo pants Bhikshu brown andgray.
Lay disciple: “Well, you’ll be out of L.A. in a month.”
Monk: “Oh?”Lay disciple: “Yeah. I figure the hardest part is over (Lincoln
Heights). Chinatown is a little better, and Beverly Hills, no
problem.”
Monk: “The hardest part is inside. It’s never easy.”

Licoln Heights baddies 11

Lay disciple: “Oh.” (smile of recognition)
Bowing: Sometimes after countless ups and downs, coming andgoing on the cement, there is simply nothing. Sounds, conversations, hecklers, restaurant smells, cigarette butts—no problem. At
times, even the “me” gets lost, unimportant, blended into it all, yet
untouched and separate. Patience and humility comes easier after
bumping noses with ants, in between lumps of welded chewing
gum and broken bottles. It’s just fine. The place to be now.
Cleaning house, inside-out.
Chinatown:
1) Least Buddhist of all. Animals being slaughtered openly(“fresh”).
2) On main corner: We are bowing. A parade funeral repletewith marching band playing “Will We Not See You Again,”motorcycle cops, crowds, small local circus on the right, a big
strawberry cake appears in front of us on a chair, a Chinese T.V.
newsman taking pictures. We bow through and under. Only ahandful notice.
3) Bowing two feet from swimming fish in market windowtank. Waiting to die. Both of us. Blub, blubbing with their mouths,
us quietly reciting. Both watching each other in our “tanks”.
4) Crazy lady who has been following us cackling, sneaks up
behind and kicks me right in the acupuncture point in groin. Keepbowing wondering where we met before and where we will again.
Feeling sick.
5) Drive around corner and pass through an intersection topark. A few seconds later crash, bang bang! a terrible accident. We
missed it by seconds. A Chinese street gang swaggers by. What afine way to cultivate! Much peace in the Dharma from two“foreigners.”
disciple Heng Ch’aubows in respect

12

Where do you think you are, Mecca?
May 18, 1977

8:00 a.m.
Dear Shr Fu,
We appreciate the wonderful weather that the dragons are
sending Los Angeles. It’s not too hot and not too cold.
We are very tired in body, but very happy in mind. Every joint,
muscle, and limb is speaking its own pain-dharma but this will
gradually disappear as the work progresses and our bodies adjust.
We fall asleep every night after reciting the Shurangama Mantra,
totally exhausted, but the next morning wake up at 4:00 feelingenergized and ready to work again. We have increased the bowing
time gradually each day: yesterday was six and three quarters
hours. The problem in the city is trying to find a parking place for
our Bodhimanda/van, and then walking back to the bowing site. It
really eats up the rest periods.
Although we are tired, it helps keep us mindful. It is a small
problem and it feels good to be working.
Yesterday we received lunch offerings from the L.A. lay
disciples and each time it is a humbling experience. We have no
merit and virtue of our own. We are simply borrowing theVenerable Abbot’s merit to receive the treatment we get. Truly, if
it were not for the faith these lay people have in the Venerable
Abbot, this trip would be impossible. We would have starved
already, or been robbed and beaten each night we stop to rest.

Where do you think you are, Mecca? 13

By returning the light this way it makes clear the responsibility
for us to be left-home people at all times—to learn how to behave
correctly with lay-people, with other left-home people, with
Americans, with all people. It is time for us to learn how to stand up
for Buddhism on our own, to take responsibility for the teaching wehave received and to do it correctly.
Proper conduct is hard work, just as hard as bowing and we are
happy for the chance to learn it.
***
6:00 a.m.
Dear Shr Fu,
One of the laymen is going to Gold Mountain today so this will
be a quick note.
We are making slow progress—about ten city blocks per day.
We are now in the center of downtown L.A. and although thebuildings are large and the sidewalks are broad, we find it a tougherneighborhood than Lincoln Heights or Chinatown. The rich people
do not want us on their side walks and they radiate a kind of depersonalized hatred at seeing two monks being repentant beneath theirfeet. A well-dressed woman in her forties stamps by, inches fromour heads and fingers and shouts through clenched teeth, “Where
do you think you are, Mecca? That is disgusting in the UnitedStates!” Heng Ch’au isn’t talking to people who don’t ask sincere
questions, but his answer to this woman could have been, “Yes,you’re right. And that’s just the problem. Until it’s no longer
disgusting, this country is in trouble.”
Sleeping at night in this city is a very tense business. We try tofind spots to park our van near to the bowing site but last night
another thief stuck his hand in the open window. He went away
quietly when we shut the window. We are awake at the time andready to do morning recitation, but it is still an unsettling
experience. Heng Ch’au tells me I woke up last night and began

14 Moonies in Beverly Hills

talking in my sleep about “waiting for the hu fa’s (DharmaProtectors) on the corner of the block by the bank.” He says I talked
in Chinese for three minutes before going to sleep. I was rattlingaway while sound asleep.
Our appetites have decreased. We are eating less and bowing
more. Our pace is slow—the same speed as when we request theSutra-lecture Dharma at Gold Mountain. This is a wonderful
method of cultivation.
disciples Heng Sure and Heng Ch’au
bow in respect.

Moonies in Beverly Hills
May 24, 1977

Dear Shr Fu,
We are just about to pass through Beverly Hills—making slow
but steady progress. When the traffic is fast and the people aredense it is easy to speed up your bowing without noticing. So wehave made a conscious effort to slow down our bowing to a mindful
rhythm and the result is we have become invisible to many people.
Los Angeles moves so fast that we look like trees, rocks or parking
meters to the majority who breeze by in their cars; those who see usroll down their windows and scold us, swear at us, honk their horns,
scream, laugh, some even slow down to give advice (“get up,” “gohome,” “get off the street”).
Sometimes we get praise from people. Some think we are
Moslems or Hare Krishnas or Moonies, and every so often someone

Moonies in Beverly Hills 15

recognizes us as Buddhists. The children are open to us, fascinatedand pure.
Although we could not be with the Master on Buddha’s
birthday, Heng Ch’au and I wish to bow nine times to the Master on
this occasion. We are ever mindful of our good fortune to have met
the proper Dharma here in the West.
The Master’s great compassion and vow-power have made it
possible to bring good medicine to living beings; our lives have auseful purpose and a positive direction to travel. Cultivating the
Way is a priceless treasure!
When we are sincere, the results are immediately visible—
anger disappears from faces—the tension dissolves from streetcorner groups that gather to stare at us, and even the heat in the air
seems to cool slightly. If we are false-thinking or have any anger orfear in our own minds, then nothing happens as we bow into a
crowded area; or worse, the tension builds up and people get hot or
uptight as we pass and we reap the results in increased cursing,anger, and fear from the crowd. The pressure makes a rare chance
to cultivate.
The Dharma Protectors make it possible and the pressure makes
it real, good, hard work. There is a lot of magic on this trip and theMaster’s presence is always close by.

16

Mindfulness of a cultivator
May 25, 1977

This experience is rich in learning, tests, and exposure to all kindsof people and situations. Heng Ch’au and I talk about the states weencounter and apply the principles we have learned to solve ourproblems. Each time we trace a problem back to a flaw in our own
perception of reality, to a hang-up, an affliction, or an attachment, weknow we have found the source of the problem and then the statealmost immediately resolves itself.
The mindfulness of a cultivator is not easy to maintain all thetime—especially these three: patience with all states, compassion
for all beings, even the demons who come to provoke us, and also a
sense of shame—keeping my faults and shortcomings in front ofme at all times, in all places.
When these three dharmas are ever before my mind, a kind ofvajra resolve takes over, people seem to look right past me and see
the Avatamsaka instead. This is what I’m working for, I have to
make my conduct clean and pure all the time. The job now is tolearn how to behave properly as a Bhikshu. This work will not be
wasted!

17

Too much hate in this world
May 29, 1977

Please do not worry about us—Heng Ch’au and I are doingokay—we’ve hit a regular pace—and bow about 5½-6 hours eachday. We start bowing at 7:00 a.m., take one hour off at 10:30 towrite and repair our gear or meditate—start again at 1:00 p.m. andbow until 6:00, taking twenty-minute stillness breaks each hour. At
6:00 we find a spot to park the van for the night, wash up, meditate,
and prepare for wan k’e. We listen to the Avatamsaka each night—
I recite and translate from Chapter One—we haven’t got a taperecorder yet, so we haven’t been able to listen to the tapes of the
Master—and then we say the Shurangama Mantra forty-nine times(the short version) and then rest, as tired as young boys after a fullday outdoors. I forgot to add that we get up at 4:00, do zao k’e andexercise, and then prepare to start by 7:00 a.m. As we leave the citybehind we will be able to add more bowing hours each day.
Our bodies have adjusted to the work slowly. We are exhausted
each night and ready to go again each morning. We took off our
gloves last week because we felt it was insincere. These sidewalks
are pretty smooth and we don’t need gloves until we get into glass
and gravel on the highway shoulder. We took off our sunglasses,
too, because people thought we were hijackers. I started using
kneepads several days ago after I developed a deep, aching bruise
on my left knee from so much bowing. With the knee pads I canbow all day—we did 6 hours and 20 minutes yesterday. As soon as
the bruise heals, I’ll take the pads off. Heng Ch’au is still wearing
his hat to cover his leaving-home burn scars, but they will be all18 Too much hate in this world

healed within a week. We have stopped all useless talking—plugged that leak.
The two of us are really looking forward to the Master’s visit to
L.A. next week. We long to hear the proper Dharma-wheel turned
the way young babies rely on their parents. Our thoughts turn to theVenerable Abbot and to the Avatamsaka Assembly the way bees
turn to honey.
We have bowed through Beverly Hills and we are nearing
U.C.L.A. in Westwood. By next weekend we should be out of
Santa Monica and on Highway 1, ready to trade our van for a cart
and to start the long road north to the City of Ten Thousand
Buddhas. Each time I think of Wan Fwo Ch’eng1 I visualize abright torch in the gloom. The Master’s vision of a Buddhist city
based on true, wholesome principle is the very best medicine for all
beings. Sometimes while bowing along through L.A., I feel myself
at the point of tears—happy tears at the hope and the goodness instore for the West. We can turn our lives around and go towards thegood and we now have a road to travel on, a road that will carry us,
our parents, our friends, young and old, back to a place of purity
and light, balance, and harmony. I wouldn’t care if the road from
L.A. to Wan Fwo Ch’eng was 70,000 miles instead of 700. I’d still
feel it to be my sacred trust to bow and pace every step of the Way.
disciple Heng Surebows in respect

***

1.

The City of Ten Thousand Buddhas

Too much hate in this world 19

Dear Shr Fu,
Broken rules, broken mirror.
Heng Sure and I have been going by the principle: if we hold therules and precepts we will be okay. The other day we took too longafter lunch and were ½ hour late getting back to the bowing site. As
we dawdled getting our trip together at a gas station, a black van
came roaring by and smashed our side mirror. The retribution
mirrors the offense—broken rule, broken mirror. Now, every time
I have to crane my neck out to check traffic because of no mirror, I
am reminded of that mistake, realizing it could be my head nexttime.
Bow, bow, bow—all the time bow. I have so much arrogance I
don’t even see it until I start bowing. Like breathing—so
unconscious, automatic. It’s only when you stop breathing that you
realize how vital it is. Only when I start bowing do I realize howhuge my arrogance is. The bowing lifts that weight off my body.
Lightness always follows bowing—bowing in the magic circle.
Some conversations. Two older women circle us. They’refriends, it seems, but at odds.
1st woman: “Ridiculous!”
2nd woman: “Bless you.”
1st woman: “Ridiculous!”
2nd woman: “Bless you.”Three hyped-up teen girls buzz up, spewing questions, “Whatare you doing? Where are you going?”
Monk: “Same place you are—nowhere.”Girls: “Why do you have to do it so low to the ground?”
Monk: “So we don’t get lost—if we get too high, we get lost.”
Girls: “Where do you sleep—a motel?”
Monk: “In sleeping bags.”

20 Too much hate in this world

Girls: “Why don’t you drive to this Buddha City, it would befaster?”Monk: “Too easy. Anybody could do that.”
Girls: “Are you with the Hare Krishnas?”
Monk: “No.”Girls: “They shave their heads, too.”
Monk: “That’s as far as it goes.”Girls: “Well, I don’t get it. I mean, why are you doing it?”
Monk: “To clean up our act and hopefully to get rid of all thehate, bad vibes, and disasters on the planet.”
Girls: “Good luck.”More conversations: A little girl coolly glides her hotwheels toa stop inches from Heng Sure and with wide-open eyes asks, “Whatare you doing, Mister?” I explain. Later as we stop for a break shecomes cruising up again. “Why did you stop?”
Monk: “We didn’t stop.”
Girl: “But you’re not bowing.”
Monk: “We’re still bowing inside.”
Girl: (quietly and thoughtfully) “Oh.” An older girl with anedge, “What is this anyhow?” etc. I’m getting nowhere with her.
Finally she says, “Well, you believe in what you do and I in what I
do. You won’t convince me and I won’t change you.”
Monk: “What do you believe in?”
Girl: “I believe in God.”
Monk: “So do I. All of them.”
Girl: (emphatically, bothered) “But I believe in one God only!”
Monk: “Does your one god only believe in you?”
Girl: “Well, ah, ah, ah—take care of yourselves…” shemumbles away, talking to herself.
Monk: “You, too.”Too much hate in this world 21

Flashy car squeals up, “Yoohoo, yoohoo, hey—hey you guys.
What are you doing? Are you Krishnas?”
Monk: “No. Buddhist monks.”
Girl: “What?”
Monk: “Buddhist. Buddhist monks.”
Girl: “Oh, Buddhist. Wow! Far out! Great! I love it. I love it!”An older man: “They’re in a fraternity. That’s part of the hazing
they have to go through to join the fraternity.”
An old woman watched us with a skeptical and discerning eye
for about half an hour. Finally she said, “Okay, God bless you,” andleft.
“I think we passed,” added Heng Sure. A young photographer,sincere, came and asked to take pictures and for information. “Youknow, there is something very beautiful around you,” he said. “I
can see and feel it.”Two very old ladies out on a walk, leaning on each other forsupport, stop and patiently watch, waiting for a chance to talk.
Timidly, one asks, if they can disturb us.
Lady: “Well, I don’t care what religion you are. I think it’s
wonderful praying like this. We really admire you.”
Monk: “There’s too much hate in the world. If we can change
our hate into peace…”
Lady: “Well, I am sure whoever bothers you will find a little
peace.”
A windy day, this one!
disciple Heng Ch’aubows in respect22

We are trying our best to go home
June 8, 1977

Dear Shr Fu,
We drove ahead to check out the road: sheer cliffs on one sideand private beach homes on the other—barbed wire fences andmenacing warning signs protecting it all. Like this until Malibu,
maybe further. Reluctantly we decide to keep the van for a while.
“Don’t force it… accord with conditions.”
There’s so much to learn about being a monk: deportment,
rules, ceremonies, when to speak and when to shut up, who to talkwith and who to avoid. It all comes slow and hard. Usually I learn
quickly but here it’s not simply a question of imitating, but oftransforming from the inside out. In other words, the understanding
has to come from within. Can’t fake it. The heart and mind have tochange, and that takes time, a good teacher, hard work, andpatience. In the meanwhile, I blunder along from sloppy mistakes
to gross errors. A phony monk would be transparent to anyone,
especially himself.
Heng Sure has been plagued with a battle of diarrhea all
afternoon. No complaining—just hanging in. He’s dead asleep
now, propped up against the spare tire. After lunch the hoots andhollers began again. A car pulled up, “Hey, you guys want a joint?”
plus some obscenities about Jesus. The police (that is, the Los
Angeles County Sheriff) stopped to watch but did not question us.
A lot of little miniature dogs came charging up to their fences as we
passed, doing their guard duties in pink ribbons. And everybody
jogs here. From the time we get up until we fall asleep we hear theWe are trying our best to go home 23

constant footfalls of tennis shoes and huffing all around us. People
are pretty mellow and accepting. We wind through like a trickle ofwater along the gutter after a light rain: unobstructed andunnoticed.
I hope all is well at Gold Mountain. We do miss the Sutra
lectures. Every night we read from the Avatamsaka at the sametime you do.
Today we are very tired and sunburned. We bowed close to theroad (no sidewalks, small shoulder) in alternate fashion to be more
visible. Our flowing robes are real traffic-safety assets: very
noticeable along with the bald heads. From the beach someone
yells, “Go home baldies!” I thought to myself, “We are trying ourbest to go home—to truly go home.”
At the last five minutes of the day on this busy, dirty stretch ofroad a man and woman walked up. The man bowed once, stuffedsomething in my hand and said either, “peace” or “please” (diesel
trucks too noisy to hear clearly), and walked away quickly. It was a$50 bill—half a Buddha for the City of Ten Thousand Buddhas.
disciple Heng Ch’aubows in respect24

Easy to say and hard to doJune 10, 1977

Dear Shr Fu,
We are parked in Will Rogers Beach, with the Pacific wavingon the left and the metal river of Highway 1 flowing on the right.
As we bow we make our own rhythmic waves, and the mountains
come down to the shore in a graceful, waving motion, as if they,
too, are bowing in the Dharma-body of Vairocana.
The chance to cultivate the Buddha’s Middle Way on a journey
like Three Steps, One Bow is truly wonderful. One might hope forsuch a chance and not find it. I have written in the log about making
the most of this chance and I will send it (a long essay) when thebook is filled. Briefly, it says that to cultivate the Way successfully
one cannot be casual or part-time or anything less than totally,
completely, sincere all the time. You can’t pretend, or fake it, or
take vacations. You have got to really want to walk the Bodhisattva
path, and want to make the total control of body, mouth, and mind
a natural, genuine way of life that comes from the core/nature.
Nothing else will do the job. To try to act virtuous at one time andthen forget it the next time is not the Buddha’s Way. In order to betruly worthy of your teaching, Shr Fu, in order to be worthy vesselsof the Dharma, our cultivation has got to be right on, all the time.
For me this means that when bowing I bow without any false
thoughts, without any desires or hopes or wishes. And then when
the bowing is done, to act selflessly, to seek nothing, to have noselfish thoughts and to move only in accord with principle, so thatevery situation reflects the training and the consciousness of aEasy to say and hard to do 25

cultivator at Gold Mountain. Our attitude out here on the road isthat we are at Gold Mountain, not different.
That is the ideal and it is easy to say and hard to do; and it willtake a total transformation of my nature to make it real. Nothingelse will suffice. And going slowly as we are, there may be justenough time to crack the “black lacquer barrel.” Not a minute too
long, and this fact makes me really ashamed. The daily bowing lets
me see that I have enough greed, hatred, and stupidity for any threepeople. And that means I’ve got to work three times as hard tochange; but if I’m going to be of any use to the Triple Jewel, that’s
where the work is at.
disciple Heng Surebows in respect***
False Thinking Hurts.
Bowing along the Pacific Coast Highway this morning (June 7),
I started to false-think about a letter I needed to write. Suddenly
there was this sharp pain in my head—like an electric nail being
driven in. Immediately, I started reciting again and the pain
vanished within thirty seconds.
This happened once at Gold Mountain in front of the Gwan Yin
altar. The pain was like a bolt and almost knocked me down. As I
started to recite, it subsided.
It seems when it is quietest outside, it is deafening inside.
Bowing along this serene, foggy, misted, coastal park, you would
think concentrating would come easy. But for some reason, my
mad mind churned at a high rpm: trying to remember names of old
friends, favorite foods, past travels, my family. Some were “good”
false thoughts and some were “bad”. It didn’t seem to matter. The
point was, they kept coming and coming, just like the waves
breaking and crashing on the beach below. Constant motion: the26 Easy to say and hard to do

ocean and my mind. To actually stop the “mad mind,” I can’t
imagine. “Patience, patience, got to have patience.”
It’s at this point I can feel it wanting to shoot out. My energy
and tension builds up and if I don’t pay close attention, anger pops
out, or my eyes start attaching to sights, my ears notice and dwellon sounds, I feel irritable and impatient—the “fire goes up”, and if
I’m sloppy, more bad karma is set in motion. In some ways theghetto gangs and hostile construction crews are easier to bow
through than a peaceful park. Outside danger forces total innerconcentration: outside pleasant, then inside is free to lazily drift andscatter.
disciple Kuo T’ing (Heng Ch’au)bows in respect

27

Looking “dumb” in T’ang dynasty robes
June 11, 1977

Dear Shr Fu,
Bowing through the grease and oil, broken glass and grime of
the asphalt does a messy number on the robe and yi (sash)… grease“monk-yi’s.”
At the Beach.
From behind, a little voice, “Hey, Mister, aren’t you
unbarrassing yourself?” We keep bowing. Again, “Hey, Mister,what are you doin’?” “We’re Buddhist Monks. We’re praying,” I
answer him. “What are you doing?” “Watching you be dumb,” heanswers without hesitation.
Looking over to my left I see oodles of people in swimmingsuits playing volley ball, sunbathing, swimming, surfing, sailing,eating—just plain old Saturday afternoon good times at the ocean.
I start looking pretty “dumb” to myself sometimes. Baking in thishot sun under T’ang Dynasty robes, picking glass and gravel out of
my hands and forehead… that water looks so inviting right now.
Anyway, I’ve done all that, the beach and sunbathing, so I’ll keep
at this cultivating stuff some more. The water still looks inviting
though, and we still look “dumb”. Then I remember my vows andhow clear and happy my heart was when I made them; andsuddenly the bowing and the gravel and the broken glass feel rightat home. Never been happier, never looked more “dumb”. The
Avatamsaka says, “…all happiness in the world is suffering.” We28 Looking “dumb” in T’ang dynasty robes

are finding the converse is just as true: all the suffering ofcultivation is happiness.
disciple Heng Ch’aubows in reverence***
Labor Day Weekend.
Dear Shr Fu,
Don’t be pleased if gods, dragons,
and Bodhisattvas come,Don’t be angry if demonsand externalists come.
Some days it’s hard not to feel overjoyed. I feel full of
happiness today—I can barely contain it. It’s a feeling like theBuddha’s birthday, the Master’s birthday, and Ullambana all rolled
into one surprise gift—a visit out of empty space by the Venerable
Abbot and fourteen Gold Mountain cultivators and friends.
What was the occasion? Just another exercise of theBodhisattva practice of forgetting oneself for the sake of others.
Where else in the world are there people like these who got up at
4:00 a.m. and drove 350 miles south from San Francisco to Santa
Barbara just to bring lunch and support and encouragement to two
members of the family on an extended work leave? Inconceivable!
How did they ever find us—half-hidden in the shade off a lonely
highway outside Santa Barbara? How did Heng Ch’au and I bothknow that something special was coming that day? This morning hesaid, “Let’s stay out and be visible today.” Why did I clear a sittingarea under a certain eucalyptus tree hours before they arrived—thesame tree we all sat beneath? How did three cars speeding along,
dodging tickets and asking the way from passers-by, manage toVenerable Master and disciples travel from the City of Ten
Thousand Buddhas to visit the monks at the bowing site.
Fall, 1977

The Master and disciples receive offerings at the noon
meal and share Dharma with the donors.
Fall, 1977

Looking “dumb” in T’ang dynasty robes 31

arrive at the same time—just before lunch hour? Only through thepower of goodness could the small miracle we saw today comeabout. We all witnessed a feat of spiritual engineering, the kind ofthing that happens all the time at Gold Mountain.
Seated in the van as usual at lunch time, we had recited theoffering praise and had dished out a bowl of rice. Before I could eat
the first spoonful I saw Heng Ch’au’s eyes pop open and heard his
voice squeak, “Shr Fu!” I thought to myself, “Impossible. But wait!
You’ve learned to appreciate the impossible!” “Shr Fu!” he said
again. I turned to see the Venerable Abbot, dressed in blazing
golden robes, walking through the pools of sunlight to our car.
There they all came walking—three carsful of people aglow
with inner light: monks, nuns, novices, and laypeople—they looked
closer than blood relatives, hard-working, well-comported heroes
and heroines of the Way: such a rare and wonderful assembly ofpeople!
We all sat for lunch and listened to stories and instructions. We
laughed and shared food and offerings with our Dharma friends,
then up and away the assembly went on the long ride back to thecity. They just came down to give us light. Wonder of wonders. I
felt made of wood—stunned. I wanted to give thanks, toacknowledge the work and the kindness of everyone—I had to let
my heart and my eyes speak for me.
Sitting next to the Venerable Abbot is like sitting in a cool, clear
pool of liquid light. No thought bothers your head (whose head?).
The Great Compassion Mantra seems to recite itself—just as
regularly and as normally as your heart beats. Perceptions are clear,sharp, and relaxed. No worries exist, no pressures. Even if I’mbeing taught or scolded it feels like sweet dew. I’m sure that sittingin the Buddha’s Dharma Assembly is much like this.
Then, inconceivably, the Master rubbed my head, then rubbed
Heng Ch’au’s head. I feel energy moving through my center, to mytoes and back again. “Is it ripe yet? Is it ripe? Is this melon ripe

32 Looking “dumb” in T’ang dynasty robes

yet?” he asked, laughing, as he thunked our foreheads with his
fingertip.
Bowing later that afternoon, as if on air, we looked up to find amammoth white cloud, the only cloud in a bright blue sky, as big as
the Sierra Madres below, moving northwest and shaped exactly,
perfectly like a dragon in full flight. Every detail was there: tails,
ears, claws, and as the afternoon turned to evening, the dragon
moved further north. We felt that he was hovering over the caravanof cultivators on the road back to Gold Mountain.
So there are days when it is difficult not to feel overjoyed, andLabor Day, 1977, will live in our memories as long as the tall
eucalyptus stands, the “White Flower Tree” that shaded our lunch
along the Flower Garland Highway. To share affinities withcultivators whose lives are dedicated to making others happy withno thought of themselves is truly a life worth living.
disciple Kuo Chen (Heng Sure)bows in respect***
Dear Shr Fu
Sunday, while bowing, I had a vision of everyone at Gold
Mountain having a chance to do their own bowing once every threesteps. Laypeople and left-home people, all got to pursue to the“limits of empty space” our own particular Dharma. Each person’s
face and presence was glowing and serene. So happy were thefaces! No face showed any concerns or doubts, just smooth,genuine, lit-up joy! It was really neat! Each person was different,
yet all reflected the same purity and trueness. There was a closenessfelt; a big family of Dharma friends shining on each other.
And then on Monday, the very next day, who drives up? The
Master and the four-fold Great Assembly! I wanted to hug
everybody and give something. A few tears dropped into myLooking “dumb” in T’ang dynasty robes 33

noodles as I looked around at all the faces and goodness sharing andshining as we sat under some eucalyptus trees that minutes before
were just another stopping place for us.
Bhikshuni Heng Yin stretched up on tiptoes to carve andcommemorate the occasion on a high eucalyptus tree with a Swissarmy knife as a visitor named Malcolm sitting with an untouchedplate of food in his lap stared incredulously. Malcolm had brought
out a melon to share with two monks in a quiet lunch and theneveryone drove up. The Master gestured for him to join in withirresistible and inclusive kindness. I felt a bit like Malcolm:
speechless and overwhelmed by the awesome virtue of theAssembly.
As fast as you came, you left. “No big deal,” said the Master. A
huge, mile-long dragon cloud hung in the otherwise totally
cloudless sky for hours, and the joy and light you brought to ourhearts and work will see us through many bowing miles.
But something more incredible happened. The Master knew theexact section of the Sixth Patriarch’s Sutra we had read that verymorning. His comments and allusions to it were right on the nose!
Not only that, but the Master also knew my deepest thoughts andtroubles of the last few days. I hadn’t told anyone, not even Heng
Sure. “So how did I know?” the Master laughed and asked. And thesame for Heng Sure. After everyone left, we were like ten-year-olds
again, smiling and ready to tackle the Labor Day highway.
“Together we will go to Perfect Enlightenment. I hope so. I hopeso.” Much peace in the Way.
disciple Kuo Ting (Heng Ch’au)bows in respectLay disciples come often to the bowing site, bringing
food and encouragement.
Fall, 1977

35

Two “monks” assault a teenager
June 16, 1977

Dear Shr Fu,
We are three miles outside of Malibu and making our way along
the gutters and driveways of the Pacific Coast Highway. Kuo Shihand Kuo Hsiang Woo are coming out this Sunday with the little cart
which we parked at Gold Wheel, and they’ll drive the green vanback to South Pasadena. Outside of Malibu it looks like thecountryside opens up and we will be able to find spots to pitch thetent at night and camp. The trip should change in flavor at thattime—no more leap-frogging through the traffic to a parking space
and then walking back to resume the bowing. But through the
populated parts of the trip, through L.A., the van was the only way
to go. Now that we’re on open road with the traffic flying by, thetruth of the proverb “When you get to the mountain, there’s sure to
be a road,” is really evident. What looks to the eye like a totally
impassable section of road for monks and pedestrians, looks very
different from your knees. Bowing space always appears, naturally
and effortlessly before us. It’s pretty amazing. People come up andsay, “You bowed through there? Where?” I hope it is the same
when we encounter the superhighway.
Gold Mountain Buddhists have already got a good reputation
with the law authorities—for being peaceful, law-abiding, rulefollowing citizens. Not far from here in Topanga last week there
was a bad incident: two robe-wearing, shaven-headed young men
who fit our description assaulted a sixteen-year-old boy and held
him at knife-point for an hour. Two L.A. Sheriffs stopped us,

36 Two “monks” assault a teenager

frisked us, did a whole series of check-outs for warrants, I.D.’s,
etc., etc. When they decided that we were not the ones they wanted,
they relaxed (they said they thought the assailants were Hare
Krishnas) and asked a little bit about our trip. The cops were
efficient, and they left wishing us well. Three days later (yesterday
afternoon) we were suddenly surrounded by four more squad cars
and a paddy wagon. They came out of nowhere and swarmed like
moths around a lightbulb. This group didn’t know about the firstcheck-out, and approached us very hostilely and warily, saying,“Do you have your knives on you?” Heng Ch’au answered, “We are
not allowed to carry weapons, it’s against the rules.” “Oh, are you
Buddhists or Krishnas?” “We are Buddhists!” “Oh, yeah, it’s you
guys. Okay. No problem. Say, do you do that bowing all day?”Heng Ch’au said, “Yes. We get up at 4:00 and pray and meditateand bow until 10:00 p.m. We eat one vegetarian meal a day.”
Whistles of admiration, grins, and slow shakes of heads from thecops: “Wow. Only one meal a day? Okay, see you later. Watch out
for cars. Good luck.”
Shr Fu, the visit to Gold Wheel Temple gave us a great deal ofinspiration and turned our work in wonderful ways. To witness the
Master’s selflessness, his virtue and compassion brings us great
delight. At Gold Mountain it is easy to rely on the Master’s constantpresence and his every-day example of virtuous conduct. Away
from Gold Mountain, out here on the road, meeting with people
from all directions, we get a keen appreciation of the Master’s
consummate skill and eloquence, his mastery of human-nature andhis penetration of other’s conditions and potentials. Most uncannyin the Sage is the strength of water: it never contends at any point.
It yields, takes the last place, the lowest place, accords with allconditions but never struggles. This is easy to speak of, exceptionally difficult to practice and most awesome to witness. I find myself
asking: “What would Shr Fu do in a situation like this?” Theanswer: “Don’t false think! Never mind! What are you going to do?
You can’t climb on your teacher’s conditions all your life. Stand on
your own feet! Use your own wisdom! Accord with conditions andTwo “monks” assault a teenager 37

do not move! Turn the light back, be patient and ‘don’t get angry
swo pwo he.’ Be like water. The soft overcomes the hard.”
I wrote an essay on responses, and one of the paragraphs goes
like this:So have I had any responses? No, nothing magical.
I’m too raw, too much a beginner with too many karmic
debts to pay back; but on the other hand, amid
mundane dharmas I have had a response. I’ve clearlyseen the foundation of my cultivation and the purposeof my life. This is a response. I don’t know how to fly oreven how to run. I don’t yet know how to walk, but I’mpracticing bowing and slowly, surely, under the patientand compassionate guidance of a good and wise
Teacher, I am learning how to stand on my own, andhow to stand for Buddhism.
Jotted this down while waiting out a case of diarrhea on a very
hot afternoon:
THREE STEPS, ONE BOW / GOLD MOUNTAIN CULTIVATION IS:
no talking
no looking
no jokingno watching
no listening
no self

disciple Heng Surebows in respect

no drinking
no smoking
no lying downno relaxing
no hidingonly prayer
only shame
only reflection
only others

38

A narrow escape at highway one
November 16, 1977

Dear Shr Fu,
Sometimes the practice of the Bodhisattva Path is very
“conceivable”. We’re perched on a sandy field of scrub oak anddry, dry grass. The Lompoc Federal Prison is over the hills to theWest, and Vandenberg Air Force Base lies to the north. A morecheerless, bleak, November landscape is hard to imagine. The
bowing is over for the day and the wind which has been whipping
the hilltops since noon now has some real teeth in it. I’ve lit the oillamp to write these lines that occurred to me just moments ago as
the sun fell, red and windswept.
A Bodhisattva’s work is never done; there is no 9 to 5 day in thejob of cultivation. There is no Monday to Friday work-week, noretirement with bonus at age 65. The Avatamsaka Sutra tells us thatliving beings have no end, they are infinite and boundless, yet theBodhisattva has vowed to save them all. Therefore, his work does
not end. A Bodhisattva saves himself, too, and by cultivating theProper Dharma, he gains wisdom, compassion, and expedient
power. This wisdom allows him to get involved in the gritty,
muddy middle of the mundane world and work to save others rightwhere they live and suffer most. However, the Bodhisattva has
broken all attachments to his self. He no longer has desires, so his
work for others gives him more happiness and satisfaction than alifetime of leisurely vacations and selfish pleasure-pursuits. The
Bodhisattva rests in his work and works while he rests. Life is work
and work is bliss—a truly wonderful state of mind.

A narrow escape at highway one 39

Just as I wrote the last line, out of the darkness came a knock on
the car window and a tight voice said, “Uh, hey, we’re stuck in thesand, can you give us a tow?” Heng Ch’au did not hesitate, but
stepped outside, and found two unhappy men. He said, “Sure, beright there.” We repacked the lamps and meditation gear and drove
through the ruts and flying sand to extract a pickup truck and put itback on the road. Reciting the Great Compassion Mantra has
become automatic whenever we aren’t bowing or reciting
ceremonies. Its strength lifted the truck out with ease, our Plymouth
providing solid muscle as well. We walked through the headlights
back to the car.
“Thanks, you guys, a real lifesaver,” said the men greatly
relieved.
“No problem,” replied Heng Ch’au.
A small matter and easily accomplished, but it added cheer andlight to this desolate central California coast.
At other times the events that occur in the practice of the Way
are truly inconceivable. We see so little of what is actually going onin the world behind the facade of the senses. We just piece together
bits and echoes of the actual reality. Bowing along on a Friday
afternoon I suddenly sensed the Venerable Abbot’s presence rightin my heart. He sat in full lotus, reciting a mantra, apparently, andthis image calmed my mind profoundly. Suddenly, fifty yards
ahead I heard the sounds of screeching tires and a huge cloud of
dust billowed up. Heng Ch’au later described the scene: apparently
a driver fell asleep at the wheel and ran off the road. His car
climbed six feet up a sharp embankment then turned, still speeding
along, and zoomed straight down towards two cars and a truck that
crowded the lanes below. Somehow, unbelievably, the car slipped
between a van and a truck, missing both by a hair and continued on
down the road, leaving several ashen-faced drivers badly shaken,
but happy to be alive. Had the cars collided we would have beenright in the middle of the scene—King Yama would have had abusy day receiving new souls from Highway 1. As it turned out, the40 A narrow escape at highway one

Master’s image faded from my mind moments later. What is reallyinvolved? Who saves all these lives from four hundred miles away,
invisibly, without expecting a thank you or any recognition at allfor the effort? I have no doubts that it was the Venerable Abbot’s
presence manifesting in the nick of time that prevented the collisionon the road. Prove it? There’s no other way to explain how thefalling car shoe-horned its way back on the road. How many times
have things like this happened in the lives of disciples: narrowescapes from certain death, when Gwan Shr Yin Bodhisattva
appeared before people at the critical moment and then disappeared
again after all was safe?
As we work to make our hearts a pure place, I’ve found myself
always returning to the basics. For instance, the first thing a new
Buddhist learns is how to put his palms together in respect. Joined
palms indicate singleness of thought. As the work of cultivation is
on the mind-ground, singleness of thought is most important. I
noticed that my joined palms mudra has grown rather sloppy, withgaps between fingers and thumbs. Standing next to the Master last
week at Gold Wheel Temple before he spoke Dharma, I watchedhim bow to the Buddhas. I was deeply moved. When the Masterjoins his palms there is a totality about it—a perfection that can
only come from singleness of mind. I tried my new, improved,
palms-together while bowing and the mindfulness to the external
form did quiet my mind inside. The false thoughts were easier tosubdue when my palms were fully joined, without gaps or leaks.
Back to basics.
Witnessing the Master’s bowing is a humbling experience, agood medicine for arrogance and a model for people and gods. His
bowing is a completely magical transformation: when the Masterbows he disappears. His total lack of ego is revealed, he seems tobecome one with the Buddhas he bows to. I don’t know the
Master’s state when he bows or at any other time, but something
very pure and special happens when he bows before the Buddhas.
There is just bowing. It looks as if there is no bower and no one
bowed to, it is simple and profound reverence; wonderful to watch.

A narrow escape at highway one 41

Back on the road I am learning to bow correctly, from the
beginning. Lower the ego to the ground as far as you can, with heart
fixed on the Eternally Dwelling Triple Jewel, and then rise up andput your palms together with a single mind on the way to the Cityof Ten Thousand Buddhas.
disciple Kuo Chen (Heng Sure)bows in respect***
Dear Shr Fu,
I am in Lompoc at a gas station waiting for the car. Open, empty
country is ahead with no towns and few gas stations for “bowing
miles”. So I am in town getting supplies and needed repairs for the
weeks ahead. Heng Sure is bowing in an isolated field-plateau in
the hills overlooking the Federal Prison on the fringe ofVandenberg Air Force Base. This is where we camped last night.
The mechanics have advice and humor on the roads ahead and wish
us luck.
Shr Fu, it’s funny, but lately on this pilgrimage I am finding it
more and more natural and honest to be quiet. It isn’t that there areno thoughts or feelings. I am happy and full, but not of conversation
words. So it is difficult to write because this is a new and unfamiliar
place. The words of the Sutra, especially the Avatamsaka, are what
I like best to hear and repeat. They echo in our hearts all day and arepart of this quietness. Other noises and sounds come and go, but thesounds of the Sutra stay, speaking directly to our experience andcircumstances. The sounds of the Sutra are natural and blend withthe stillness of the wind and trees.
There is a subtle, peaceful merging of these principles and our
minds. As we read to each other from the Sutra our faces and eyes
light up, saying, “Hey! Yeah! That’s it. That’s the way it is!” heads
nodding, faces smiling in agreement. It often feels as if we haveanother person with us—a wise and infallible friend who

Heng Chau bowing near Vandenberg Air Force Base.
October 1977

A narrow escape at highway one 43

understands our deepest thoughts and feelings—the Avatamsaka
Sutra.
What we experience, the Sutra explains; what the Sutra
explains, we experience. When we get to a place in cultivation
neither of us has been before, invariably in the evening the Sutra
glows, explaining and expounding on that state. Inconceivable!
And there is so much to enter and explore!
As we bowed through the small town of Vandenberg Village atsunset Tuesday, a crowd of some thirty people gathered around—watching, discussing, wondering about us. A little old man steppedout of his house, respectfully walked up and made an offering. Witha kind smile and a gesture of his arm to the north he said withoutwords, “Hope this helps you on your way. Keep going. Good luck.”
Suddenly the tense and uncertain crowd that had quietly watchedthis dispersed. In a matter of minutes they came streaming backladen with money and food offerings. Old people and young, little
kids and grandparents, all smiling, giving, and wishing us well. The
power of giving and gathering in by one person turned a practically
hostile crowd into happy well-wishers.
Driving back from the gas station I found Heng Sure smilingand full of light and peace, bowing in a wind-blown, empty field off
Highway 520. As we quietly sat inside the old Plymouth eating alunch of bread, fruit, nuts, and vegetables, I realized we had bowed
ourselves into another world—a crystal pure, and happy place—and we were only beginning. My mind went to Gold Mountain andshortly the Master and entire community. Face after facemanifested, squeezed together in the car, all happy, all leaving the
Saha dust together. This was home: the eternally dwelling Triple
Jewel without a place or limit.
Someday every face we have seen while bowing once every
three steps—the police, the kids, mechanics, deer, ants, the oldpeople and prostitutes, reporters, wind, rocks, and clouds—will be
one face. All will return and rely on the eternally dwelling Triple
Jewel within our true self nature. All living beings have the44 A narrow escape at highway one

Buddha-nature. All will become Buddhas. A very happy day,today.
A woman runs across four lanes of high-speed freeway traffic,
slips and slides down a steep embankment to offer homemade
cookies and $5—full of smiles all the way.
Much peace in the Way,
disciple Kuo T’ing (Heng Ch’au)bows in respectIn the Buddha Hall at Gold Wheel Monastery after
receiving instructions from the Venerable Abbot.
November 1977

Returning to Los Angeles for instruction. Bowing in front ofGold Wheel Monastery, South Pasadena. November 1977

48

Off by a hair’s breadth, off by a thousand miles
January 21, 1978

Dear Shr Fu,
San Luis Obispo is now behind us. Morro Bay is twelve miles
ahead and then, nothing but miles and miles of winding coast line
to San Francisco. The San Luis passage felt special, rather like agateless toll-gate. Many big tests of resolve and concentration. We
were very aware of the Ch’an Session going on at the city of Ten
Thousand Buddhas and felt like our work was a highway Ch’an.
Ch’an sessions mirror our cultivation. If the daily work has beencarelessly done, you find out right away in a meditation intensive.
The pressure reveals the cracks and flaws. Instead of a harvest, thesession becomes a trip to the repair shop. City-bowing is the same.
All the bad habits that we overlook or fail to smelt out appear as webow in the city. The false and the hidden aspects of our minds
suddenly appear in the spotlight. The verse goes:
In the country, smelt it down.
Test its temper in the town.
Pass or fail we still go on
To contemplate the noumenon.
When cultivators truly use effort, tests are constant, both in the
country and in the city. As Shr Fu’s disciples we know that,“Everything’s a test to see what you will do. Mistaking what’s
before your face, you’ll have to smelt anew.”Off by a hair’s breadth, off by a thousand miles 49

Heng Ch’au related a test he faced: in Pismo State Park, withnot a soul around, he looked for several seconds too long at abeautiful double rainbow in the eastern sky. In a flash his head wasfilled with images of old desires and habits. In that single glance, he“fell back on the wheel,” as in the verse:
When you see things and understandYou transcend the world.
When you see things and are confused,
You fall onto the wheel.
Off by a hair’s breadth at the start, D.M. Ch’au missed the markby a thousand miles in the end and had to resmelt anew.
I faced and failed a similar test. In this case, it was more likebeing off by a whale’s breadth, but the result was the same
confusion.
One evening, near Vandenberg Air Force Base, a familiar vanswung over and parked ahead. It was the Gold Mountain Chevy
van. I didn’t have my glasses on, but I’d know that car anywhere. It
was at the end of a long day of bowing and my ego was looking forany excuse to leak out. “How wonderful! A surprise visit from ourfamily,” I thought. I projected that it was a Bhikshu bringing new
Sutra, or food, or maybe a message from Shr Fu. I had the wholegreedy scene worked out in my head in no time. “Funny that no one
has come out of the van, though; I wonder what they’re waiting for?
How come Heng Ch’au hasn’t walked by me to greet them? Oh
well, just finish this day’s work and then take your reward. There,
the van door’s open. Who is it?” I thought. “Howdy fellows, haveyou accepted Jesus as your personal Savior?” Oh no! A Christianpreacher who happens to drive a green Chevy van! Back to thewheel to smelt anew.
The smelting process is just like the daily work in themonastery. Be on time, don’t rap, eat just enough and no more, stay
mindful of your method, walk the Middle Way at all times, subdue
your self at every turn. If the smelting has been patient, vigorous

San Luis Obispo
January, 1978

Off by a hair’s breadth, off by a thousand miles 51

and sincere, when the city streets appear below our knees theintensity and temper of the metal is measured. The strengths pass
the test; the weak spots go back to the furnace for another round.
Just as in a meditation session, cultivation goes on as usual, only
more so. With the focus on reciting and sitting, the fruits of daily
work roll into the storehouse. The barren trees must be pruned backfor the next growing season.
This is an example of an inner dialogue that arises during thesmelting. “Have I subdued my desire for fame? How’s my concentration as reporters from two local papers click, click, click theircameras for hours? Do I move off my center and start to pose? Onto the wheel I go. How about food? Am I still attached to flavor andgetting full? Let’s test it out. Here come Shramanera Huo Yu’s
grandparents, Bill and Pat Irelan, with a tray of hot, home-cooked
cornbread. All six organs move at once and the mind is filled withclouds of false thoughts. Back to the foundry. Say, what am I
cultivating, anyway, besides greed for hot cornbread? How about
sleep? It’s 8:30, the Sutra’s been recited and I am exhausted inevery fibre. My bad habits make me impatient; I’m right on theedge of taking a deep dive into sleep. It’s time to meditate, butwhat’s the use? I’ll only nod out. Shr Fu! What am I gonna do? I’mat the end of my rope. The deeper I go into my mind, the more muckand garbage I turn up. There’s no lotus here; there’s just mud. Well,
I can’t go wrong asking my teacher, even if I’m a hopeless case. His
compassion is deeper than my stupidity. Try him again. I’mworking to stand on my own feet, but this is a time of need. Here’s
the Forty-two Sections Sutra; just open it up to see what it says”:
Shramanas who study the Way should get a hold on
their minds and be vigorous, courageous, and valiant.
Not fearing what lies ahead, they should destroy thehordes of demons and obtain the fruits of the Way.
Having the strength of precepts, samadhi, and wisdom
in order to break through and destroy your beginningless habits and your beginningless pretentions, and all
your other faults is analogous to destroying the52 Off by a hair’s breadth, off by a thousand miles

multitudes of demons… Don’t turn back halfway. Go
forward vigorously and with courage. Only go
forward; never retreat. Only advance; never retreat.
Amazing. It’s just as if the Master were sitting right here! Then I
heard in my inner ear the Master’s voice say, “Kuo Chen, you lazybug. How can you possibly think of sleeping when you haven’t
done your homework? Do the work just like you wear clothes, justlike you eat. Did you skip lunch because you were too tired? No!
Well, how can you not meditate? Everyone else is working hard in
the Ch’an session, what’s your excuse?”
I sat upright, folded my legs into full lotus and sat. My fatigue
and my doubts vanished bit-by-bit, like the valley fog before themorning sun. “Pass or fail we still go on to contemplate thenoumenon.” Who can doubt that drawing near to a wise advisor is
100% of the Way?
Morro Bay
Monterey
San Francisco
City of Ten Thousand Buddhas

13 miles
135 miles
249 miles
one single thought

53

Broken precepts begin with false thinking
January, 1978

Dear Shr Fu,
Sunday, 3:45 a.m. Up for morning recitation, scramble forsweaters to keep out the morning chill. The highway’s deserted andquiet, only the sound of the moon and a softly gurgling creek before
we start with the Shurangama mantra.
5:00-6:30 a.m. We write and read Sutras, fill up the kerosene
lamp. Sit in meditation.
6:30-7:00 a.m. Do t’ai chi—slipping and sliding on eucalyptustree berries.
7:15 a.m. Drive to bowing site on mountain pass in Santa Lucia
Mts. Cold, clear, and light wind. Sun rising over the mountains.
8:00 a.m. Four disciples from Los Angeles come out bundled up
and ready to bow.
9:00 a.m. A man named Richard quietly joins the bowing
procession in front of state Prison outside of San Luis Obispo. “Ijust saw you and felt sincerity and a bond. So I decided to join in.
Is it okay?” Richard said he did a little yoga, t’ai chi and someCh’an meditation, “and this bowing looks and feels like the same.”
He made an offering and then left about 10:00 to go back to work.
He is a gardener. He’s planning to come to the City Of Ten
Thousand Buddhas this spring when he has a month vacation.
10:30 a.m. Stop bowing, transfer merit. Drive to field off
freeway for meal offering.

54 Broken precepts begin with false thinking

10:45 a.m. Run out of gas (no gas gauge).
11-11:30 a.m. Meditate.
11:30-12:15 Meal offering and meal. During the meal a stranger
reverently walks up and with folded hands, does a half-bow andoffers a bag of fruit and long-stem red roses.
1-2:00 p.m. Gwan Yin praise, Great Compassion mantra andAvatamsaka Sutra, translated by Heng Sure. (Tushita Heaven
Chapter).
2-6:00 p.m. Bowing. On the way back to the bowing site, I am
in a false-thinking samadhi about how to get the extra foodofferings to the City of Ten Thousand Buddhas. I spot a turtle rightin the middle of the freeway, craning its neck, bewildered. By thetime I woke up and thought to liberate it, we’d gone too far. Had toturn around and drive back. We got back just in time to hear and see
the turtle popped and splattered by a big, pink Cadillac that ran overit. We feel the turtle’s life end right in our stomachs. There is a big
lesson here: “Off an inch in the beginning, off by a thousand milesin the end.” Had I been according with conditions and not in one
place with my body and in another with my mind, I would havebeen decisive and stopped the car as soon as I saw the turtle
stranded in the road. Instead, my false thinking “samadhi” aboutfood caused me to be off by a few seconds and that made all thedifference. Bodhisattvas are supposed to liberate and rescue living
beings, says the Bodhisattva Precepts. Lesson: broken precepts
begin with false thinking and cause disasters and sufferings.
3:00 p.m. A man walks across the heavy traffic to make anoffering, saying, “I never knew such a place existed in California(referring to the City of Ten Thousand Buddhas). I want to helpout.”
4:00 p.m. A woman stops her car outside the prison gate andapproaches. “Will you please accept this?” she asks humbly
handing me her book of food stamps. “And could you in yourprayers include my husband? He’s in there,” pointing to the prison.
“Bless you, God bless you.”

Broken precepts begin with false thinking 55

5:30 p.m. “Go home you bald-headed farts,” from a passing car.
5:40 p.m. A man walks up to us on a narrow and tricky ledge.
He almost falls but keeps coming. Handing me a money offering,he says, “When there is veneration, even a dog’s tooth emits light.”
He turns and leaves.
6:00 p.m. We transfer merit, bow to the Triple Jewel and theMaster.
6:30-7:30 p.m. Sit in Ch’an.
7:30-9:30 p.m. Recite Amitabha Sutra and praise. Translate
Avatamsaka Sutra.
9:30-10:30 I do some Shao lin exercises and then do standing
meditation outside to wake up and to chase out the cold.
10:30-11:15 p.m. Recite mantras and bow to the Patriarchs.
11:15-12:30 p.m. Read Vajra Bodhi Sea and sit in Ch’an.
12:30 Blow out kerosense lamp, hear a “who, who” from asolitary night-owl, and fall asleep.
Much peace in the Dharma,
disciple Kuo T’ing (Heng Ch’au)bows in respect

56

Amitabha!
February 22, 1978

Dear Shr Fu,
Back to the Nature.
Best wishes from Three Steps, One Bow to the Venerable
Abbot and the Great Assembly. We are in Harmony. Harmony,
California, population 18. Halfway between Cayucos and Cambria.
Every day the hills get greener, the sky looks bluer, the people get
fewer, the morning fog grows thicker. The landscape includes longsnakes and long-haired cattle on winter forage. A passing biology
major from Cal Poly confirms that what Heng Ch’au saw on
Sunday was a mountain lion.
On the advice of a Dharma-protector we have begun to eat thegreen weeds that grow beside the road. Gathering wild food is agood dharma. It’s free, like the Buddha-nature. Before we discoverthat the Buddhas of all time and space come from the mind, we run
all over the Dharma Realm looking for the Path. Then we hear it’s
been inside our true mind all along—all we have to do is uncover it.
Ah! Wild food is the same. The fields look full of weeds until
someone says, “Hey! That weed you’re standing on tastes like thefinest supermarket greens, better, even, ’cause it’s free and freshand abundant.” Ah! the field of weeds becomes a nutritious garden.
The challenge now to the cultivator is to not think of his stomach
every time he looks at the ground. Three Steps, One Bow has given
us a new appreciation of much that we have overlooked or taken for
granted. It deserves mentioning as an inexhaustible storehouse offood for pilgrims and mountain hermits of the future. We don’t trip

Amitabha! 57

out into extended food-gathering—we can identify five or six
varieties of plants that grow nearly everywhere. In five minutes wecan pick a potful (watch carefully for insects—this is their world,
too!), then wash and boil them for two minutes. Done. What’smore, we have been looking for more bitter foods to dispel “fireenergy” that comes with meditation. Dandelions and mustard green
have just enough natural bitterness to drop the fire without being
too bitter to swallow.
Our lives grow more natural and more simple as we bow away
the artificial views and habits we learned over the years. The
natural and simple truth: all conditioned things will die. Our bodies
are temporary unions of earth, air, fire, and water. No amount of
natural food will keep the body healthy when it comes time to die.
The back-to-nature movement is on the right track, but if it stops
with roadside weeds and granola, it hasn’t gone back far enough.
Buddhist disciples are part of the truly important movement in themodern world—the “back-to-the-‘true’ nature” movement. The
true self-nature does not perish; it is our birthright as living beings.
By cultivating the Path that all Buddhas have walked, we return tothe biggest Nature there is.
The ‘wind and light of our original ground’ have a
special and wonderfully delightful flavor that is quite
inexhaustible. If we wish to try its taste we must simply
purify our minds.
Water and Mirror Reflections
by Venerable Master Hua

You might say the Master is talking about the Bodhi plant—the one
we most want to identify, eat, and share with all our Dharma
friends. This plant is not in the edible-plant field-guides, because
it’s special—it grows on the mind-ground. Our teacher shows us
where to look, how to recognize it, and how to harvest it. Here is theway it could be listed in A Buddhist Flora:

58 Amitabha!

Species: Enlightenment.
Variety: wonderful.
Habitat: within the true heart of all living beings.
Distribution: throughout the Dharma Realm.
Season: eternal.
Description: see Flower Garland Sutra for references.
Wonderful beyond words.
More Car Stories.
Our Plymouth cave-on-wheels is not an ordinary car. We
suspect it is a dragon, maybe a transformed disciple of the Master’s
who volunteered to work on Three Steps, One Bow. The car isalways protecting our Dharma and speaking it for us, too. Somenights under the bright moon it just plain looks like a dragon with abeard and tail. It should have collapsed a dozen times by now, but
it keeps right on rolling. Once during the heavy storms in earlyFebruary, the car refused to start. We were parked right on the
highway shoulder. The gas station man couldn’t start the dragon—
nothing worked. The car sat tight while we bowed in ankle-deep
puddles. We had planned to drive into Morro Bay that morning to
dry the gear out at a laundromat, but no dice—the car was wet.
Suddenly a familiar blue bus appeared beside us with three golden
figures strapped to the seats. It was Upasaka Kuo Tsai, who had
come down to take us and the three Buddha images to L.A. Had wegone to the laundromat he never would have found us. “Well, let’s
give the car one more try.” Vroom! It started like a champ and away
we went. “Do you mean to say the car knew someone was coming
and deliberately held you there for the rendezvous?” “Well, howelse do you explain it?” There are all sorts of strange marvels in theworld—countless, inexhaustible, measureless, and unfathomable—
and they all proceed from the zero in the mind. How inconceivable!
Amitabha!
disciple Kuo Chen (Heng Sure)bows in respectBowing between winter storms near Morro Bay.
February, 1978.

Venerable Master Hua and cultivators fromGold Mountain Monastery visit the bowing monks.

Nipomo, Central California.1978.

61

Buddhism in America
February 23, 1978
Harmony, California
Dear Shr Fu,
I wrote a short essay this a.m. about some things that havebecome clearer to me about Buddhism and America while doing
Three Steps, One Bow.
Buddhism in America
Morro Bay, California
This country was settled by people from all over the world—
every race and color imaginable. They all shared one thing: theUnited States, which stood for a chance to start over, an opportunity
to change old habits and renew. They were all looking for aparadise they had lost. Leaving their homes and the familiar, theycame in search of a pure land and to reclaim their natural
innocence. Dreamers and idealists, these people were seekers ofstillness and after ultimate peace and freedom. This is still true
today and people are still coming to America for liberty and Eden.
But we haven’t found it yet. Why? You might say one reason is
we weren’t looking in the right places. It’s a lot like the story in the
Dharma Flower Sutra about a wealthy man whose son was
discontent and wanted to run away from home. But before he left,
his parents, fearing he would become a drifter and pennilessvagrant, secretly sewed a wish-fulfilling pearl in their son’s62 Buddhism in America

clothing. The son left and sure enough became down-and-out. But
he didn’t realize that a priceless pearl was sewn in his clothing so
he couldn’t benefit from it.
Americans are a lot like the wealthy man’s son. We are always
unhappy at home and itching for freedom. So we have run outside:
pursued wealth and sought “more, better, and bigger”—cars,
homes, and highs. Yet all this worldy accomplishment that has
made this the richest country in the world has not produced
paradise. Our material success has brought little freedom or
security. We are as restless and uprooted as ever, maybe even moreso than two hundred years ago. The harder and faster we search forthe “pearl” outside, the further from home we go. “Off an inch inthe beginning” we are “off a thousand miles in the end.” Morro Bay
is at “the end” in lots of ways and a good example of why
Buddhism is taking root in Western soil.
Virginia and John McKenzie, of Morro Bay, and their four kids
are a typical American family. College graduates, they made theirhome in South Pasadena and began to live the good and promising
life. “But it wasn’t just if you had a color T.V. that mattered,”
related Virginia, “it was how many color T.V.s you had thatcounted.” Something was missing and more success over the years
failed to correct it. “So we sold the T.V.s and the Cadillac, bought
an old station wagon, and moved to the mountains.” They lived
there for three years and learned a lot. “I learned how to save rubberbands and felt like I was in kindergarten again.” But the kids
needed “school and scouts” so they moved to Morro Bay as acompromise—a city, but not polluted and upside down like L.A.,
they thought.
In a short time, the oil corporations and gas and electriccompanies set up huge plant facilities. The “developers” flowed in,parceling and building, until Morro Bay swelled in size andheadaches. “The freeway is getting closer, and this ‘nice, quiet
community’ has a serious drug problem with its children. We arevery concerned.” Said Virginia, “Our kids are good kids, but whenit’s right in the schools…”.

Buddhism in America 63

The McKenzie family read about the City of Ten Thousand
Buddhas in a San Francisco paper and saw us bowing. They havespearheaded a campaign of support and are “just really happy for achance to give.” They send out gas, water, and food regularly. I
explained briefly about how the Sangha are “fields of blessings,”
people give through us not to us. Giving is a way to plant good
seeds and nourish what Buddhism represents: enlightenment,
compassion, ending suffering, and ultimate wisdom. “That’s neat!”said Virginia. “Like planting seeds, kind of. I don’t understand awhole lot. All I think of when I give is up there (City of Ten
Thousand Buddhas). I see all those fine faces, wonderful land, andgood buildings and what they are being used for and I ‘send it up’
to help it grow.” She gestures like a cheerleader. Of the five
precepts, she said, “Boy, holding precepts would take a big weight
off your back, wouldn’t it?”
Cliff and Vicky are a young married couple who live in a highrent, crowded condominium development community called
Baywood in Morro Bay. They aren’t happy or settled. “We’ve been
looking for something that expressed and meshed with our thoughts
and feelings—inside, you know? Success and traditional religions
just don’t make it. This wasn’t ‘home’ for us,” they explained. “A
lot of people talk about the Path and the Way, but we haven’t foundanybody really doing it.” When they found out we were part of awhole community of lay and left-home, practicing Buddhists, “I
couldn’t wipe the grin off my face for days, I was so happy,” said
Vicky.
They came out with their friends to make offerings, and joinedin our Sunday afternoon Gwan Yin praise-recitation and chanting
the Great Compassion Mantra. Last week Cliff was driving homeduring a bad storm. Heavy rain and high winds were pushing his
little car all over the highway. A flock of birds struggling with thestorm got tossed in front of Cliff’s car. “I looked out the rear-view
mirror and saw a bird roll across the highway. I had hit it!” said
Cliff. “I knew the bird was dying. I felt I needed to do something to
help. Then for some reason, without thinking, I said ‘Namo Gwan

64 Buddhism in America

Shr Yin Pu Sa’ about five or six times. I remembered Gwan Yin
helps in times of suffering and sickness. Then something strange
happened. Suddenly the skies cleared and the wind died down. It
was sunny and safe all the way home,” said Cliff.
“When he walked in the door he was glowing and happy,” said
Vicky.
“I know it had to do with reciting Gwan Yin, but I don’t knowhow or why. I’ve never had anything like that happen to me before.
Strange, huh?” related Cliff.
They all took copies of the Great Compassion Mantra that alayperson from L.A. had donated, and they were full of questions
and sincerity for the Buddhadharma. “What’s the pure Dharma
body?” “Where can we start to read?” “What’s a Bodhisattva?”“What else can we do?” “Who is Amitabha Buddha?” and so on.
The last two peregrine falcons in the country are carefully
protected on the landmark of Morro Bay—a high rock island thatrises up out of the middle of the Bay. The city itself is a bird refugeand people are very aware they live on the edge of the edge of thecontinent. There’s no more room to expand or to run over the next
hill for greener grass. As a country, this is where it is at: we haverun out of room to run outside. The “great evasion” as one historian
called our running away from ourselves, is coming to a natural limit
and we are spiritually a thousand miles off the mark.
But Americans are optimists and resiliant. They don’t despair.
Practical and self-reliant, they pick up again and try to avoid thesame mistakes. This is repentance and reform. People we meet are
not ashamed or afraid to admit they got on the wrong track andwant to start again on the right foot. Open and energetic, a lot offolks are ready to leave the “brave new world” for the Flower StoreWorld. They are ready to “return the light and illumine within.” But
where to begin?

Buddhism in America 65“…where was there ever a man of wisdom who got
to see and hear the Buddha without cultivating purevows and walking the same path the Buddha walked?”
Avatamsaka Sutra“Tushita Heaven Chapter”

The Master has stressed, “Make Buddhism your personal
responsibility.” This is what really counts: each person “trying his
best” to put down the false and find the true. What moves andinspires people is practice—pure vows and walking the road. Talk
is cheap. There are a lot of people like Heng Sure and myself who
realize we have not really done our own work, that we have been on
the bandwagon and have been taking a free ride. We have nearlyexhausted our blessings by just enjoying them. Like the son of thewealthy man, we have run out of conditions to climb on and have tostart from scratch.
The City of Ten Thousand Buddhas is so important. It is a pure
place where we can cleanse our hearts and souls of defilement andground our lives in morality and virtue. The City of Ten Thousand
Buddhas represents hope for countless living beings to end
suffering and find true freedom. It is becoming a symbol, like theStatue of Liberty, of opportunity and refuge: a chance to finish theReal Revolution for Independence by liberating the mind-ground.
Many people we have met share this conviction and are very
excited about the orthodox Dharma and the City of Ten Thousand
Buddhas. In a very real way, the American Revolution for
independence was never completed. Americans feel this sense of“unfinished business” in their hearts and minds. Our history andbehavior continues to be a restless search for our natural roots andultimate liberation. Who would have guessed the “pearl” was sewnright in our very own clothing?
What is the “pearl”? Is it our affluence and prosperity? No. The
pearl is the bright substance of our everlasting pure nature, our true
unchanging mind. We have been saying that Buddhism is new in
America, but this is not really accurate. Like the pearl, Buddhism

66 Buddhism in America

has always been here. We just didn’t know where to look. So now
the Monk in the Grave has come to America and reminded us allabout the pearl sewn in our clothing—the pearl that grants all
wishes, “Your very body is the enlightenment-ground, and yourmind is the Pure Land,” said the Sixth Patriarch.
Stan, a native of Boise, Idaho, is in his late 70’s and lives inretirement now with his wife in Morro Bay. He still wears logging
shirts and comes on strong, straight, and honest, “We read about
you in the paper and about what you’re doing up north in Ukiah…”“The City of Ten Thousand Buddhas?”“Yes, that’s it. Well, all I got to say is the country needs more
people like you.” Stan made an offering and invited us to stay attheir home while we were in the area. I explained our vows
wouldn’t allow that, but it was a kind offer. “Well, it’s been an
honor knowing you. My wife and I are very interested in what you
folks are doing. This is what will make the country strong. Good
luck and thank you.”
The Monk in the Grave did not come here in vain. Virginia
McKenzie wanted to thank someone. We said that the best thanks
was practice, and we told her of the words over the exit door ofGold Mountain Monastery: “Try your best.”“Boy, that’s it, isn’t it?” she exclaimed. “And if you make a
mistake, try your best to try better!”
Much peace in the Dharma,
disciple Kuo T’ing (Heng Ch’au)bows in respect

67

Is this it? It this all there is?
March 16, 1978
North of Hearst Castle
Dear Shr Fu,
Spring came all of a sudden today and we took off layers ofclothes for the first time since November, it seems. Hot sun andvisits by swarms of insects.
It’s so clear that everything is made from the mind alone. Lastmonth I dug through my clothes bag looking for a pair of warm
socks. The light, hot-weather socks would not do. Too cold. Today
I sorted through again. The heavy wool socks looked like pure
misery on such a hot day. They were no longer attractive. At thebottom of the bag were the light socks. Ah! Perfect. Had the socks
transformed in four months. Not a bit. It was all my mind’s doing,making big discriminations, and seeking comfort for the skin-bag.
Being a living being can sure be complicated and troublesome.
Heng Ch’au and I have had a big realization over the past few
months that the Venerable Abbot is here among us. We reached thisawareness after experiencing Shr Fu’s instructions coming true inour hearts time after time. Such clarity and precise timing!
Wherever we wander on our initial attempts to walk the Middle
Way, whatever state arises in our meditation, we find the Masterhas foreseen our direction. Then either he points to an open door
and/or by using some effortless expedient means he delivers with amessage or a gatha to steer us away from a certain path, or toanother straighter, higher road. This is hard to communicate inwords, but we both feel the Master’s presence as we work. It’s

68 Is this it? It this all there is?

tangible, reliable, and constant, as long as we use effort. The power
and the wisdom of a good and Wise Advisor is inconceivable.
Many cultivators throughout history have worked really hard,
but fell into attachments to form or to emptiness and stopped theirprogress simply because they had no such teacher to guide them.
Heng Ch’au and I bow to our teacher each day on the highway,
morning, noon and night with ever-deepening respect for him andwith a profound sense of wonder at our incredible good luck to havemet a Good Knowing Advisor in this life.
disciple Kuo Chen (Heng Sure)bows in respect***
Dear Shr Fu,
It’s spring. Suddenly there are warm winds and soft sounds. The
bitter and cold winter storms are gone, leaving behind flowered
green meadows and easy, flowing creeks. The birds are looking formates and building nests. It’s that time and the earth’s “natural”
energy all moves in this direction: make your mark in the world,
nesting (the home) and being creative.
And us? We are also returning to the natural—the originalnatural, the unconditioned self-nature. Life after life we yielded tospring’s desires and pleasures. Life after life we went “with theflow” and returned to the nest. But the nest (home) became a cageand soon the ultimate questions arose: “Is this it? Is this all there is?
Mating and dying, dying and mating? Birth, dwelling, decay,
emptiness all in the blink of an eye? Is there no more than eating,sleeping and wearing clothes? How and where do you look?”
If there are those
who don’t know how to get out,
Who do not seek liberation
but only cry and are dazed,

Is this it? It this all there is? 69

The Bodhisattva manifests for them
the giving up of his country and wealth,
And constantly happy, he leaves the home-lifeand his mind is tranquil and still.
Avatamsaka Sutra

Yesterday, Hen Ju and Kuo Kuei Nicholson stopped by and
Kuo Kuei commented, “Tomorrow is a special day.”“Oh?” I said.
“Yeah, it’s the day Shakyamuni Buddha shaved his head androde off on a white horse—his left-home day.” What a powerfulimage of purity and freedom: the Buddha shaving his head andriding off on a white horse to cultivate! Shakyamuni Buddha had
one of the finest nests. So why leave it?
The home is a place of greed and love,bondage and fetters.
He wants all living beings
to be able to leave it behind.
Therefore, he manifests leaving homeand gaining liberation,
And amid all desires and pleasures
he accepts none of them.
Avatamsaka Sutra

This morning while bowing along the deserted, quiet road, I
realized it has been almost a year since I left home and I’m happier
every day. There is another natural urging that wells up inside ofliving beings. It is the urge for enlightenment and ultimate freedom.
It is stronger and more basic than mating and nesting (needing apartner) and in time we all follow it. In time, we all realize it. “Allhave the Buddha-nature, all will become Buddhas.” Some of us willmate this spring, some of us will cultivate. And that will make allof the difference. But, originally there is no difference, and sooner

70 Is this it? It this all there is?

or later we all are “able to leave it all behind” and ride off on awhite horse. So, “everything is okay,” as the Master often says.
Everybody should be free and happy this spring and every day
go toward the good. Lighten the heart and purify the mind and findways to benefit others. In a year of bowing, Heng Sure and I are
discovering that cultivation is right here in these simple basics.
Getting rid of greed, anger, and stupidity is what matters and causes
others to be happy and free. May we all go to perfect enlightenment
together real soon. I hope so. Much peace in the Dharma.
disciple Kuo T’ing (Heng Ch’au)bows in respect***
P.S.: The local Dharma Protectors have strongly urged us to leave
Highway 1 and find an alternate route. The road apparently
becomes very winding, narrow, and heavily trafficked. Our friends
in the Forest Service are mapping out a new route for us throughVentana Wilderness and Los Padres National forest. It will by-pass
the treacherous section of Highway 1 up to Carmel. We shouldhave it figured out whenever it’s figured out. We have learned to
not force or get attached to even the smallest things. Whatever
happens will be as it should be and in accord with conditions, not
our false thoughts. We will be on Highway 1 for another 4-5 weeks
as best we can tell and will let you know as soon as we have a newroute to the City of Ten Thousand Buddhas. There is no fixed way
to get to the City of Ten Thousand Buddhas! All roads to it
eventually return.

71

Seven miles of the most dangerous road
April 8, 1978
Third Waterfall above Ragged Point Monterey County
Dear Shr Fu,
Shr Fu, we won’t be able to be with you on your birthday thisyear, but we will bow to you nine times here on the road and wish
you many happy returns, with all our hearts. Here are some of therecent mind-changes on Three Steps, One Bow:
Heng Ch’au, Upasaka Kuo Chou Rounds, and I bowed around a
steep rise and wham! there before us stood the next three weeks of
our lives, etched in green stone and blue water: twenty miles of
awesome rocks in the slanting, afternoon sun. The first sight of the
sheer cliffs falling straight to the azure ocean took my breath away.
We could see tiny flecks of sun-glare on glass: cars and campers
rolling on a tiny thread of highway stuck on the mountainside,
halfway between oblivion and nowhere. We were going to bow on
this road? My first impulse was to follow an old habit energy andlet my mind dive into a daydream, to avoid facing the reality.
But I couldn’t do that. A new yang energy that’s been slowly
building took control and brought my heart back to focus on thework. What came to mind was this passage from the Sutra lecture
the night before:
Although he causes all existence to be purified,
He does not make distinctions amid all that exists.
And he is caused to be happy, with a purified mind.
In one Buddhaland, he relies on nothing.
In all Buddhalands it is the same.

Lunch with the Venerable Abbot at Gold Wheel Monastery.
April, 1978

Seven miles of the most dangerous road 73

Nor is he attached to conditioned dharmas,
Because he knows that in the nature of these dharmas
There is nowhere to rely.
Avatamsaka Sutra
Ten Transferences Chapter

I applied the Sutra passage to this situation: only hours before, I had
been bowing on Huntington Drive, outside Gold Wheel Temple in
L.A.; where were there any dharmas to rely on there? Where was
L.A. now? When I was in L.A., where were these mountains, thisocean? How was this moment any different from that moment? I
couldn’t find any differences! So what was there to hide from?
Why take a vacation in false-thoughts? It’s nothing but the sad little
ego looking for a way out of the pressure of slow, steady work on
the mind-ground. What would Shr Fu say? “Everything’s okay. No
problem. Use effort. Fear is useless.”
So, I took another look at the landscape before us. “Hey! Whata beautiful, pure place to cultivate in. What a fine Bodhimanda!”
My heart seemed to take wings and soar out into the clear air above
the mud of my afflictions. When these boulders have turned to dust,
I vow to still be on the Bodhisattva path, working to end thesufferings of all living beings.
Now we’re concentrating on the basics: giving, holding
precepts, patience, and vigor. Along with all the Master’s disciples,
we are working to give the world a City of Ten Thousand Buddhas,a place where precepts will be the ground rules for being a person.
As for patience, well, there’s lots of chances to practice patience on
this mountainside. Kuo Dzai Schmitz is sharing the work with us
this week, patiently enduring some of the most contrary weather ofthe whole trip.
We are traveling seven miles of the most dangerous road we’ve
faced: poison oak that grows everywhere, venomous ticks that
inhabit the underbrush, sunburn, the mad Big Sur wind, freezing
rain that stops as soon as we put on our slickers and boots and thenstarts again when we change back out of our rain gear. This trip has

74 Seven miles of the most dangerous roadtaught us an appreciation of the monastic environment. How fine
are walls, a roof, and a clean floor! I did not make the most of mychance to cultivate in the ideal meditative space of Gold Mountain
Monastery. Now that I really want to do the work, all sorts ofobstructions arise: each one becomes a test of patience, resolve, andkung fu: wind, insects underfoot, cramped quarters, rain and sun inexcess, traffic—all these dharmas can help cultivators forge a vajra
resolve. We transfer our work and wish that the City of Ten
Thousand Buddhas will come into being quickly and easily, so that
whoever brings forth the heart to cultivate the Way will have a pure
place to realize their wish. They won’t have to endure any hassles
before they sit in meditation. I’m not complaining! I have never felt
happier or stronger.
These clumsy corpses we walk around in are such a drag! We
waste so much time looking after our bodies. The only sensible
thing to do with them is to cultivate the Way. I like the Bodhisattva
in the First Practice of the “Ten Practices Chapter”: he makes a vow
to reincarnate into a huge, vast body so that no matter how manyliving beings are hungry the flesh of his body will satisfy theirneeds. Then the Bodhisattva contemplates all living beings of thepast, the future, and the present. He contemplates the bodies theyreceive, their lifespans, their decay, and their extinction. The Sutra
says,
Again he thinks, “How strange living beings are!
How ignorant and lacking in wisdom. Within (the cycleof) birth and death, they get countless bodies which areperilous and fragile. Without pause, these bodies
hastily go bad again. Whether their bodies havealready gone bad, are about to decay, or will come toruin in the future, they are unable to use these unstablebodies to seek a solid body!
“I should thoroughly learn what all Buddhas havelearned! I should realize all-wisdom and know all
dharmas. For the sake of all beings I will teach them

Seven miles of the most dangerous road 75

equally in the three periods of time. According to andharmonizing with still tranquility and the indestructible Dharma-nature, I will cause them to obtainpeace, security, and happiness.”
I memorized this passage from the Avatamsaka Sutra, and it
has given me heart to keep bowing through many situations, where
my skinbag and my common-person’s mind feared it could not go.
One immediately useful application: when the heat and pressurebuilds in the legs from Ch’an sitting, all I have to do is review theSutra’s wisdom and I find strength to continue to sit without
wiggling or dropping my legs out of full lotus.
“On the path to the worry-free liberation-city,” as the Sutra callsit.
The biggest discovery of the month of March: “Where there’s awill, there’s a way.” We are rich in methods to cultivate. Whatcounts is resolving the heart on wanting to succeed. Then the Way
opens.
disciple Kuo Chen (Heng Sure)bows in respectBowing in place in a Big Sur roadside turnout.
May 197877

How can you go wrong?
May 18, 1978

Dear Shr Fu,
As you often tell us, Shr Fu, everything speaks the Dharma. In
this case, even thieves have become our good and wise advisors,
helping us break our attachments. Your instructions at Gold Wheel
were quite clear: “If you can’t do a good job of putting down yourfalse thoughts about the mundane, daily dharmas of food, clothing,and sleep, then your efforts will not carry you along the Way.
Cultivate what is close by, cultivate the basics. Be patient with what
you cannot endure.”
In fact, I have not done a good job of putting down my false
thoughts of the basics. I often keep my eyes fixed on the high,profound, distant Dharma and stumble over the daily matters that I
take for granted. So what was stolen from the car? One-third of our
food, our eating bowls, our alarm clock, and clothes. Reallyuncanny how if one does not do a good job of reciting one’s own
Sutra, Good Advisors will appear to point out the shortcomings andattachments. Clearly, effort must go first into everyday, ordinary
concerns of existence: “The ordinary mind is the Way. The straightmind is the Bodhimanda!” As National Master Ch’ing Liang put it,
Truth and falseness interlink and mingle. It is thecommon mind which sees the Buddha mind. Cultivating
both principle and specifics, one relies on basic
wisdom to seek the Buddha’s wisdom.
Avatamsaka Preface

78 How can you go wrong?

I recall how as a child I was drawn to people who spoke
principle. Those really “adult” grown-ups I met were people who
knew the rules and built their daily behavior on a solid foundationof principle. The thing I like most about the Buddhadharma is theway everyone responds to its truth. People from all walks of life
hear the Dharma deep within their heart of hearts. It never fails tobring out the best in all of us.
Disciple Kuo Ch’en came down yesterday and told briefly
about his discovery of the Buddhadharma and what it meant to him.
Kuo Ch’en took refuge with the Triple Jewel on the Master’sbirthday at the City of Ten Thousand Buddhas. He received the lay
precepts on the Buddha’s birthday just last week. He said, “I felt
like I was home at last. In the sky I saw the most beautiful rainbow
I’ve ever seen. And you know what else? I saw the end of therainbow—the pot of gold—it was right there with us at the City of
Ten Thousand Buddhas.” Kuo Ch’en explained that “Before I met
the Master and Buddhism, everything I did always let me down.
Life was a long series of disappointments. I would carry out somenew plan for success to its end and find myself nowhere again.
Then, after I heard the Venerable Abbot speak Dharma, I looked
into it for myself. I suddenly realized that my life is not worthless
after all. I do have an important part to play in things—just keeping
the precepts is a big job. What’s more, I see now that all along, theproblems I faced came from me, from my own mind. The answers
to those problems come from the same place.”
Kuo Ch’en was worried that his parents would have somedifficulty accepting that their son was now part of an unfamiliar
religion. Heng Ch’au said, “Be really patient with your folks. Don’t
try to convince them. You don’t even have to talk about yourchanges. Just hold your precepts really tightly. You will get a good
response according to your sincerity. The precepts naturally clear
up and help us go to the good. Your parents want you to be happy,
and when they see you growing more pure and light every day, they
will naturally come to recognize the true principles of the Buddhadharma. Most of all, don’t force anything and don’t get angry! That’s

How can you go wrong? 79

really important. After all, you’re not killing, you’re not using dopeor liquor, you’re really happy. How can you go wrong?”
Every time we see a fellow disciple of the Master’s we
recognize a quality of light and goodness shining from the eyes andthe heart. It makes us truly glad to be working within the Dharma
and trying our best to “step by step, make the tracks for the good.”
disciple Kuo Chen (Heng Sure)bows in respectCalifornia Highway Patrol looking out

for the monks’ safety. June, 1978.

82

I could chew one verse for weeks
June 18, 1978
140 miles South of San Francisco on Highway One
Dear Shr Fu,
The Avatamsaka Sutra is really wonderful. It is a flawless
guide and a light for every state of mind we experience. Moreover,
it’s a manual on how to survive on the road. For everything thatcomes up, from wild animals to car breakdowns, we turn to theSutra for the answer. People who have never heard Sutras (as far as
they can remember) come out time and again just to listen to Heng
Sure make the Chinese characters come alive for them. They feelthere’s something special, almost magical, about the Sutra, andthey are all really impressed that someone could sit down and takethese ancient characters and translate them into words they know—
words that sink deep into their hearts. Said one man, “Why has noone ever done this before in the West?! I can’t understand it. This
(Avatamsaka) is the most far-out thing I ever read or heard. It says
it like it really is. I could chew one verse for weeks and still not
exhaust it.” He was really glad when he found out about Vajra
Bodhi Sea and the Avatamsaka translation and commentary in it.
Today the Avatamsaka gave me the answer I sought in two
situations. The feel or the spirit was in my heart, but the Sutra wasable to put the light on it and make it bloom. The more we bow, thecloser our hearts mesh with this Sutra. And the closer our minds
merge with the Sutra, the easier and cleaner our lives become.
Layperson: “It’s cold and windy out here. When it rains it will
be difficult for you.”I could chew one verse for weeks 83“Every day is a little happier. The weather doesn’t matter,” I
said.
“Oh, you’re almost there then.”“Almost where? Until everyone is there and someone else isn’t,
then how can we be there? As long as there is suffering in the worldand until all beings get the peace and happiness they seek, our work
isn’t complete.”
All of the most wonderful happinessthat the Bodhisattva obtains,
He transfers to all living beings.
Although he transfers it to all living beings,
He is not attached to transference itself.
The Bodhisattva cultivates this transference,
And he gives rise to a measurelessheart of great compassion.
The virtue of transference that
Buddhas cultivate—
I vow to cultivate it fully to perfection.
Not for himself does he seek benefit.
He wants to cause all to be peaceful and happy.
Avatamsaka
Ten Transferences Chapter

So there’s a lot of work to do and no time to false think about
why or “getting there” or even transferring merit and virtue.
Cultivating is natural, you don’t have to think about it or makeplans or goals. When we can bow with a single mind, everythingtakes care of itself and differences disappear.
Layperson: “Someone said this is your favorite food, so webrought lots of it.”
“We have no favorites. It’s all the same.” Whatever makes
people happy is our favorite. What people delight in doing, what
they like to give is what we like, too. “Do you need something,something special, perhaps?” is often asked of us. We answer,

84 I could chew one verse for weeks“Whatever you want to give, whatever makes you happy, that’s
what we need.”
The Avatamsaka says it clearly:
He attaches neither to self
Nor what pertains to self…
He delights in Dharma’s true and actual benefits
And does not love the reception of desires.
He reflects upon the Dharma he has heard,
Far free from the practice of grasping.
He has no greed for benefits or offerings,
And he only delights in Buddhas’ Bodhi.
With one mind he seeks the Buddhas’ wisdom,
Concentration undivided with no other thought.
Avatamsaka
Ten Grounds Chapter

I have spent a lot of time and wasted effort seeking benefits andofferings for myself and trying to satisfy my desires. It’s much
simpler and wonderfully carefree to not worry about that anymore,and “With one mind seek the Buddhas’ wisdom, concentration
undivided with no other thought.” When we concentrate, “everything’s okay.” Bringing forth a heart of “everything’s okay” isrepaying parents’ kindness and the highest gift one can give to allliving beings. Peace in the Dharma.
disciple Kuo T’ing (Heng Ch’au)bows in respect***
P.S. Vajra Bodhi Sea is like having another sun in the world. It“produces a wonderful light which illuminates all things” (Avatamsaka).

Bowing on high cliffs overlooking Big Sur coastline.
June, 1978

86

But there’s nothing left to climb on
July 20, 1978
Monterey, California
Dear Shr Fu,
We have arrived in Monterey—back in the city after threemonths of isolation among the rocks and waves of Big Sur. What asurprise! The differences I experience exist only in my mind. The
Dharma Realm is one whole peaceful body. When my mind moves
the wholeness is lost to view, self and others come into being, andBig Sur, Monterey, and the City of Ten Thousand Buddhas become
names on a map, separated by miles of grueling steps and bows.
When the mind is still and discrimination stops, then no matter
where we are, we bow before the great Gwan Yin image in the Hallof Ten Thousand Buddhas.
The Avatamsaka Sutra says,
What, then, is the world? What is not the world?
World and non-world are merely different names. The
dharmas of the past, present, and future and the fiveskandhas, when named, bring the world into being.
When they are extinguished, the world is gone. In thisway, they are only false names.
“Praises in the Suyama Heaven Palace”

Words and names are creations of the mind. They are the tools ofthought and just as false as can be. Why has the Venerable Abbot
given us the constant instruction “Don’t do any false thinking!
Come up with a way to stop the flow of your false thoughts rightBut there’s nothing left to climb on 87

there where they turn”? It’s because our thoughts create the world
we inhabit. They make the karma and the retribution we endure. As
the Venerable Abbot says, “The Ten Dharma Realms are not apartfrom a single thought.” From the hells to Buddhahood, we harvest
the fruit of seeds we plant in our own minds. When we unite with
the Way, we do it right in the same mind.
The Third Patriarch, the Venerable Seng Ts’an, spoke of words,
thoughts, and the Way. He said:
The more you talk and think,the further you are from it.
If you can halt all speech and thought,
you will find it everywhere.
On faith in the Mind

“The person of the Way without thought is equal to the
Buddha,” said a recent Ch’an session verse of the Master’s.
Disciple: “Shr Fu, I’ve been trying hard to get rid of all mycommon thoughts and have only Buddha-thoughts.”
Master: “Okay, let’s see, what’s a ‘Buddha-thought’? Come on,
what’s your answer?”
Disciple: “Uh, er, ummm, well, I know it’s not false thoughts,
and I have lots of those…”
Master: “It’s because you have false thoughts that you don’t
know. What cannot be described, what is inexpressible, that is the
Buddha. Anything that can be put into words is still superficial. The
ancients said:
The mind wants to climb on conditions,
But there’s nothing left to climb on.
The path of words and language is cut off.
The place of the mind’s workings is extinguished.
As long as you still have thoughts, then that’s when you have notrealized Buddhahood.”

88 But there’s nothing left to climb on

Disciple: “Oh, so no-thoughts are Buddha-thoughts!”
Master: (No comment.)***
He vows that all beings attain the body that iswithout fatigue and is just like vajra.
Avatamsaka“Ten Transferences” Chapter

The Venerable Abbot is teaching me as much about my body as
about my mind. On this bowing journey I am learning to recite a
Body-dharma Sutra, trading in my yin, stooped, stiff, skin-bag for astraight, flexible, energized yang body. The bowing and meditation
are making changes in my whole world. Cultivation is a wonderful
fountain of youth. Every day that I hold precepts and subdue myfalse thoughts I feel myself grow younger, more honest, and moregenuine. Naturally!
Cultivation subdues the body and mind. We regulate
the body so that it can continue to work even when it’s
tired. We regulate the mind so that it doesn’t create
false thoughts.
Master Hua, Gold Wheel Temple—May 1978

disciple Kuo Chenbows in respect

89

The UFOs are coming!
October 28, 1978
Santa Cruz, California
Dear Shr Fu,
We just bowed past the city limits of Santa Cruz. Ahead is about
80 miles of empty coastline before San Francisco, and whatever our
minds create. I am happiest when I bow a lot, sit long, and keep mymouth closed. I’ve noticed that those around me are a lot morenatural and peaceful when I cultivate. Minding my own businessand tending to my own faults seems to allow others room to growand move without feeling hassled and obstructed. I’ve put my mind
to not getting worried or angry, no matter what. I’ve eaten my fillof afflictions for too long. They just pollute the air and give me grayhair and wrinkles. This verse from the Avatamsaka really struck me
as the right way to be:
He is quite free from contention,
From troubling, harming, and from hatred.
He knows shame, respect, and rectitude
And well protects and guards his faculties.
I recite this verse on and off during the day. Without fail it clears
the shadows from my mind and leaves me feeling pounds lighter. I
have never encountered anything more wonderful or true than the
Buddhadharma.
In Santa Cruz we met Don Penners and his family. He is a local
dentist who is selling his practice and moving to the city of Ten
Thousand Buddhas to live and work. “We are all looking forward

90 The UFOs are coming!

to the move. It’s the best thing going in the world today. The
Master’s a great guy!” they said. When they first met the Masterthey were a little non-plussed. “Well, at first we weren’t impressed.
He looked so young and healthy—too much so to be a Venerable
Abbot—so I crudely said, ‘Who are you?’ I thought he was one of
the assistants. I’ve never seen anyone his age look so youthful andhappy! We got no reply.”“In fact,” the Penners went on, “The Master said nothing to us
at all the first time. It was like looking into a big mirror. All we saw
was ourselves. It was like the Master was empty inside. There
wasn’t any of the usual ‘Hi, how are you… what you been doing?’
It wasn’t until later that we came to appreciate what a rare andvaluable experience that was. We really got a clear picture ofourselves. It was quite something, frankly!”
We have met some strange people, too. One night while I was
making tea on the back of the station wagon, two men pulled up to
ask about the pilgrimage. One of them related during a perfectly
straight conversation, “People think Jesus is coming again. But
they’re wrong. The UFOs are coming. They are out there watching
us like a farmer watches over a corn crop. When they come, they
are going to take some of us with them—alive, right out into outerspace. The rest they will leave here on earth to blow themselves up
with nuclear weapons and pollution. It says so in the Bible!” He
insisted.
“Oh?” I said.
“Yeah, do you read the Bible?” he asked.
“Once upon a time…” I began.
“Well, I’ve read it! So what are you going to do?” He asked
urgently.
“About?” I asked.
“When they come—the UFOs. Are you going with them or
staying?” he pressed.

The UFOs are coming! 91“We’ll just keep bowing to the City of Ten Thousand Buddhas,”I replied.
“You will? Well, I guess, but… well they are coming real soon.
I know it…” his voice trailed off as he looked up at the stars.
There are a lot of different ways of looking at things. Heng Sureand I are slowly discovering that, with a proper mind, what is seenis proper; with a deviant mind, what is seen is deviant. Proper
knowledge and views are essential, because however we look atthings, that’s what they become. As the Master wrote in a verse:
As one plants causes, one reaps the fruit—
look within yourself.
With reverence coming and going,
impartial is the Way.
All is well. There’s no problem so big that a day of bowing won’t
solve.
Peace in the Dharma,
disciple Kuo T’ing (Heng Ch’au)bows in respect

92

Ripping band-aids off the old wounds
October 28, 1978
Above Santa Cruz on Highway 1
Dear Shr Fu,
Truly recognize your own mistakes,
And don’t discuss the faults of others.
Others’ faults are just my own;
Being of one substance with everyone
is great compassion.
Venerable Master Hua

An old friend of Heng Ch’au’s saw us outside a housing projectin Santa Cruz. “His face ‘cracked’ and after a brief talk, he leftrather in a hurry,” said Heng Ch’au. The next morning, just before
zao ke, I was not yet on guard over my mind and I broke the rules
by writing a casual, chatty note to Heng Ch’au. As I reached for the
pen and paper, I knocked the lit stick of incense out of the censer
and burned a hole in my jacket. This was a clue that I should be
careful and check myself—what is out of harmony here? (But, I
ignored the signal and went ahead to take another false step.)
I wrote, “Your friend must think you have not only fallen but
have also burned out your circuits—crawling in the gutter in rags,
with a friend who looks equally wasted,” and gave it to Heng Ch’au
to read.
Even before I saw the look on his face, I knew I had made a
mistake. Heng Ch’au read the note and his expression showeddisappointment. He said nothing. I had all of zao ke and theRipping band-aids off the old wounds 93

following hour of meditation to reflect on and repent of mystupidity. Since I had broken the rules once, now I had to do it again
to announce my error and apologize. I wrote, “Writing that note
was a real mistake. 1) It slanders the Triple Jewel, by calling ourappearance ‘wasted’ and ‘in rags.’ That breaks Bodhisattva Precept#10, ‘Do not slander the Triple Jewel.’ 2) It plants doubt-seeds inyour mind (‘Does Heng Sure really feel that way about what we’re
doing?’) 3) It maintains my old bad habit of holding a superior andcritical attitude towards others. In fact, I don’t feel burned out or
fallen—of course I don’t feel that way about you. The note was asarcastic, uncompassionate slap at your friend. In fact, Bhikshu
robes are the finest clothes I could wish for. Moreover, I wouldn’t
trade our work for any king’s realm. Now I have to start being
worthy of my robes and my vows. I can start by not writing such
ignorant, bad-karma notes.
All I can say is that it was too early in the morning. I didn’t havemy thought-chopping sword drawn yet. An idle, nasty thought
manifested as the note. Sorry for the hassle. “Others’ faults are justmy own.”Cultivating the Way to Genuine Good Health.
Cultivation is the road back to genuine health. Sutras are themedicine. The Venerable Abbot works like a good doctor,
prescribing the most efficacious remedy for whichever of theeighty-four thousand types of afflictions obstruct an individual’s
way back to peace and happiness.
Originally, all the medicine we need for a complete cure of thebig disease—birth and death—we already possess inside ourselves,
but we don’t see it, don’t know how to use it, because of
attachments to bad habits and upside-down false thoughts. The
teacher-doctor comes in to tell us, 1) that we are sick; 2) that thecause of our sickness is looking outside of our own nature forhappiness; 3) that there is a cure available; and, 4) that that cure iscultivation of the Buddhadharma.

94 Ripping band-aids off the old wounds

Then, because the doctor is kind and compassionate, he gives us
the medicine perfectly suited to our needs. But, it’s up to us to be
brave and take the medicine prescribed. At this point, practice of
the Dharma becomes self-therapy, self-healing.
I have to remember that I am sick, must keep my faith in theefficacy of the cure, and must keep taking the medicine. The
resolve for health follows faith in the doctor and the cure, and thensteady practice allows the cure to happen. Faith, vows, and practice
are the prescription for total well-being.
Our passage through Santa Cruz this month has been a mirror of
the first stages of the Buddhadharma’s cure. I reflected long on mypast conduct in terms of the Master’s teachings and the Sutra’s
model of Bodhisattva conduct. Bowing through Santa Cruz, it takes
no effort at all to recognize that I am really sick. My past conduct
reads like a checklist of the ten evil acts. I have done what demons
do: killing, stealing, lust, lying, and taking intoxicants. It’s not to
say that I have changed since I began to practice good health. But,
now I recognize how far wrong I’ve gone and how strong my habits
are that still lead me away from health towards my old sicknesses.
These habits are strong and not easy to change. But, I want tobecome a true disciple of the Buddha. No matter how muchdiscomfort I have to endure, no matter how long I have to take themedicine, I am determined to get well again. The Master’s state ofhappiness and health, and the radiant goodness of the Bodhisattvas
that live in the Avatamsaka Sutra are simply wonderful—to realize
their state of well-being is what I want most of all.
They vow that living beings forever escape their sickbodies and obtain the Tathagata’s body.
Avatamsaka Sutra“Ten Transferences” Chapter“Kuo Chen, your worst fault is being sticky with people,
especially with women,” said the Master, very clearly. This iscalled “recognizing the sickness.” Step #2 is seeing how the disease
appears in my behavior; and Step #3 is finding a way to turn itRipping band-aids off the old wounds 95

around. The Master’s statement is, of course, right on. He pointed
out the cycle of cause and effect that brought on my troubles. In thislife I have harmed myself and caused a lot of suffering to others by
my selfish misconduct. In the past I tied myself into bad relationships with women, which came to fruition in this lifetime aspromiscuous, mutually harmful sexual behavior. Before I met theProper Dharma in this life, I planted more bad seeds which arecertain to flower in the future.
“If you can’t transcend sexual desire, you will not leave thedust,” says the Shurangama Sutra. If I don’t end sexual desire
completely, just cut it off for good, I won’t be able to realize mygoal of cultivation as a Bodhisattva and becoming a Buddha. I
won’t succeed. I believe in cause and effect. I see what I’ve done inthis life, seen the bad I’ve done, because of past bad karma. I saw
the blueprint for the future that I was drawing up for myself, and it
wasn’t a good one.
I want to change, and in the Dharma I’ve found a medicine tocure my illness. The medicine is called “Three Steps, One Bow andrepentance and reform.” Every day I repeat vows to end sexualdesire, and I recite a wish that together with all beings I can returnto the root and go back to the source of original purity. The vow has
a part that says, “I vow that all negative affinities alreadyestablished will come to fruition in a way other than sexual. I will
never again have to endure sexual embrace in order to repay my
debts. Any debts owed to me in this regard I now cancel.” Does it
work? Can I really uproot the bad seeds I’ve planted in this life sothat I don’t have to go through the same dance in the future that I
endured in this life? I have faith that it will work.
Bowing past a shopping center parking lot in Aptos Village last
week, I got an “offering of orange juice without the benefit of acup,” as Heng Ch’au calls it. Showered with sticky juice from a
passing pick-up truck, I thought immediately of my vow.
Later that same afternoon I took a bath in a cup of beer that flew
from a blue truck. I repeated the vow with a wish to transfer all

96 Ripping band-aids off the old wounds

merit and virtue of my work so that all beings might return topurity. The next morning I poured a cup of scalding hot tea into my
Sierra cup, and reaching for the thermos lid, I tipped the whole cup
onto my bare foot. The boiling tea covered my lap as I sat in lotus
posture before doing zao ke. Scalding burns! And in my head, thememory of how much hot suffering I’d given to others through mylustful, casual, selfish behavior in the past. (Heng Ch’au’scomments: “That’s good tea, really wakes you up, eh?”) Are theseincidents actually my sexual karma resolving itself in another form,
as I wished in my vow? I think so; I believe so.
Three Steps, One Bow is making my cure possible. Who throws
the orange juice and beer? My Good Advisors. They may be people
whom I’ve hurt in the past. Who are the teenaged Santa Cruz HighSchool girls who shower me with rocks and curses that would makea truck-driver blush? I see them as my own behavior returning tome. They are my friends, my fields of blessings. As the Bodhisattva
in the Ten Practices Chapter of the Avatamsaka Sutra says,…as he sees a host of starving beggars coming torequest his body’s flesh to eat, “These are my goodfriends. I am really getting benefit. Without being
asked, they are coming to help me enter into the
Buddhadharma.”
I’ve just begun to see the extent of my illness. But this is a start,
and with the good medicine I’ve got, bit by bit I will get well.
The Master explained the basic source of confused karma:
All the problems of the world come from thepresence of the self. Without the self, who is there to be
unhappy? Who is there to feel pain? The self is an
illusion. You should have no self.
That is the voice of the Good Doctor, ripping band-aids off theold wounds, not gingerly pulling at them, one scab at a time, theway most of us do. Shr Fu wants us to get better now! Until we all

The Monk and the Militants 97

make it to Buddhahood, he’s got to keep returning to doctor his
unwell disciples. One of these great aeons, however, we’ll all makeit. The great hero’s work will be done, and we will all be able togather at the City of Ten Thousand Buddhas and “mutually shine
upon each other’s lotus thrones, in world systems like motes ofdust.”
disciple Kuo Chen (Heng Sure)bows in respect

The Monk and the Militants
November 8, 1978
Davenport, California
Dear Shr Fu,
There is an ineffable feeling of completeness and security in thelife of a left-home monk. Having given up private home andpersonal relationships, the left-home person is at home in the world
at large. His companions are all beings everywhere. His refuge ispeaceful dwelling with the Supreme Knight, the Buddha, thewisdom-lore and the Enlightened Ones of the Sutras, and theselfless, pure, “field of blessings” Sangha members. Has there everbeen any greater happiness and peace than this?
Several weeks ago I witnessed a wonderful story unfold which
I’ve called “The Monk and the Militants”. We were bowing in
Santa Cruz when a reporter for the local college paper came up tointerview Heng Ch’au. She was interested in our work and ourvows. She was surprised that all our material needs come from freewill offerings.

98 The Monk and the Militants

The next day, after lunch, we bowed across Branciforte Creek
and the reporter appeared again. She looked apologetic andflustered. Another student stood beside her, a hostile expression on
her face.
“I feel embarrassed to ask you these questions, but I have to ask
anyhow,” the reporter said. The questions were all about politics
and economics. They were pointed questions, and the language wasangry, resentful, full of jargon and political rhetoric. It was clearthat the reporter had been under attack by political classmates atschool. They had pegged Buddhism as parasitical and exclusive
and san bu yi bai2 as an elitist and frivolous exercise, of interest
and of benefit only to members of a rich, white minority in society.
The militants did not pick their opponent well. Heng Ch’au’s
answers left the students speechless: the reporter speechless withdelight, her angry friend speechless with dismay. Heng Ch’au is notpolitically ignorant or naive. Rather he is experienced at thepolitical-consciousness parlor game. Before he left home tobecome a monk he was a Doctoral candidate in the highly
competitive History Department at the University of Wisconsin. He
cut his political teeth during the red-hot sixties, the era of marches,
sit-ins and consciousness-raising confrontations. It was precisely
his disenchantment with the ineffectiveness and the narrow scopeof the political answer to the world’s problems that led to his
discovery of Buddhism. In the Buddhadharma he found real
solutions to the suffering that all people undergo. He left the homelife to study and practice the Dharma full-time as a monk.
Here are the questions and answers given that day as the monk
met the challenge of the militants:
Q: What is the racial and class background of the members of
the Sino-American Buddhist Association?
A: We come from the class of all living beings. SABA is truly
international. The Buddhadharma cuts across all divisions of class,2.

Three Steps One Bow

The Monk and the Militants 99

race, sex, age, nationality, ethnic and economic backgrounds. It is
the direct mind-to-mind language, the teaching of all beings, theteaching of the heart. It is the true classless origin of human beings.
No one in SABA thinks in those divisive categories any longer.
Q: How can you avoid the reality of “those categories?”
A: It’s all made from the mind. If you want to see the world asrich and poor, black and white, have and have not, then that’s how
it is. But if you take a step two inches to the left or two inches to theright or look over your shoulder, then it all looks different. It you
are open to all possibilities, if you turn your head all the way
around, then you approach the Buddhist view. Buddhism is theteaching of the mind and all its states. Both have no beginning andhave no end.
Q: How can you feel comfortable taking the time to make apilgrimage like this? Third World people have more primaryconcerns, like filling their bellies. Your pilgrimage is possible only
in a country where everyone gets to eat his fill. Only then are youable to sit around and think of transcendental bliss.
A: No one who understands people could say that the only
concern of any person or group of people is filling their bellies.
That’s just a handy label that rabble-rousers use to identify “theThird World” as they call it. In fact, Third World people are people,
not bellies and mouths. They think of birth and death, where theycame from and where they are going. All people think about it. We
just returned from a trip through Asia and we visited some backwater places, where the Third World lives. People there met the
Buddhadharma with an overwhelmingly positive response, asstrong and as enthusiastic as anywhere in the U.S.A. Why? Because
Buddhism is the language of the heart. Everyone recognizes it. It
transcends the simple concern for a full belly. Buddhism is ouroriginal home. The rest is superficial.
Q: How are you adding to the world’s production? Living like
soft parasites in a safe monastery, how are you helping anyone?

100 The Monk and the Militants

A: People at Gold Mountain Monastery and the City of Ten
Thousand Buddhas, and at the International Institute for theTranslation of Buddhist Texts are deeply concerned with thesuffering of beings everywhere. We believe that we must,
Truly recognize your own mistakes,
And don’t discuss the faults of others.
Others’ faults are just my own;
Being of one substance with everyone
is great compassion
But we don’t just talk about it. So we eat just one meal a day. Someof the monks eat just one bowl of food per day. Why? Because there
are people in the world who do not get enough to eat every day. We
add to production by not being greedy and by decreasing
consumption.
We do not solicit anything. All that we have and use areofferings given freely. We do not use money for food. We get ourvegetables from what the markets throw away, or we grow it in ourfields. We live on the scraps of the U.S.A. Any money that isoffered is used to build Way-places and to print books. No one
holds private property, it all belongs to the church. Our clothes are
not bought. We recycle the clothes that other people no longer
want. We are not concerned with stylish appearances. There are nowater-beds at our way places. Most of the monks and nuns and evensome of the lay people never lie down—they sleep sitting in
meditation posture. We don’t turn on heaters in our monasteries, nomatter what season it is. We do nothing for name or for gain. We do
not lead personal lives. The monks and nuns are celibate, they
believe in eliminating all selfish desires. Now this is genuine
revolution. Our Three Great Principles are these:
Freezing to death, we do not climb on conditions.
Starving to death, we do not beg.
Dying of poverty, we do not scheme.
We accord with conditions but do not change.

The Monk and the Militants 101

Unchanging, we accord with conditions.
These are our Three Great Principles.
We give up our lives to do the Buddha’s work.
We rectify our lives to do the Sangha’s work.
Our business is illuminating principles,
So that our principles are revealed in our practice.
In this way we carry out
The pulse of the Patriarchs’ heart-transmission.
When we follow these principles, we truly help the Third Worldand all living beings. The answer to the world’s suffering is not
simply to give the Third World what the U.S. has. Rather we mustturn our abundant blessing into merit and virtue through hard workand cultivation of our own natures. It’s said that
To receive suffering is to end suffering.
To cash in blessings is to exhaust blessings.
The Buddhadharma teaches that the reason the world is in amess is because our minds are a mess. If we want to clean up theworld, we must first purify our own minds. We do not tell otherpeople to wash their dirty clothes. Buddhists do their own dirty
laundry. All of the problems in the world come from selfishness
and the desire for self-benefit. The heart of Buddhism teaches us tohave no self.
“Now if you have no more questions I’ll get back to workbowing,” said Heng Ch’au, and that ended the interview.
In this way, they tend toward true, real principles
and gain entry into the profound place that is withoutwrangling.
Avatamsaka

Part II.
On Sunday afternoon, Heng Ch’au told me the story of his
encounter with the students. He said, “I gave some thought to my102 The Monk and the Militants

answers and there was much more I could have said but that was
not the time or place to go into depth. I would explain the principles
of compassion and cause and effect. These two principles reallyexpanded my own mind from my former materialist and divisive
political views. My thinking used to be really narrow. It was purely
intellectual. The materialist view is one-dimensional, it divides theworld, it’s based on fighting. Either side of the coin, capitalism orcommunism, is a dead end. There’s no heart there. People are not as
simple as mouths and bellies and greed for wealth. We are, by
nature, spiritual beings.
“That’s what lead me to change my mind. I looked into my own
heart and realized that there was more inside than concern for myown benefit. How could I assume that that’s all there is in others?
Buddhism is based on kindness, compassion, joy and giving. It
includes everyone, no one is excluded. Great compassion is grandand magnanimous; great division is petty and full of hatred. And,everyone has the Buddha nature.”
What does our teacher say about class? He says:
All beings are my family,
all the universe is my body.
Empty space is my school,
the invisible is my name.
Kindness, compassion, joy and giving
are my functions.
“After you hear this truth, who could ever be satisfied with classstruggle and washing others’ dirty clothes?” Heng Ch’au asked.
“I understand now that cause and effect determines the worldsthat we live in. If we waste our blessings and don’t cultivate meritand virtue, then even if we have wealth, we can lose it in thislifetime. If you do nothing but exhaust your blessings and follow
greed, then in the next life you will certainly come up short. On theother hand, people are sunk in poverty this life because in the past
they stole, wasted resources, were stingy and dishonest. This isThe Monk and the Militants 103

what’s really going on beneath the surface of the materialistic
world.
“It’s not difficult to see beyond the purely political view of theintellectual,” said Heng Ch’au. “It’s got no heart to it. Within it
there is a really arrogant and superior attitude towards people. The
basic assumptions are that poor people are worse off than rich folks
and won’t be happy until they have what the wealthy have andwant. If you see the world that way, then that’s how it is: a blend of
greed and guilt. If the Third World does not want what we have,then how does it make us feel about our excess? Are two cars and acolor T.V. and living the good life really our righteous share?
“In Asia I heard many people, particularly older people, say thatas their countries ‘modernized’ and people moved closer to big
cities, they all got more nervous as life got less simple. There wasno time to enjoy life anymore. All people knew about was chasing
the buck, desires grew and then simple things, simple thoughts nolonger satisfied people. Families began to break down, headaches
and problems increased as soon as First World culture wasimported.
What’s more, the Buddhadharma faces squarely the big matterof birth and death and its suffering. Poor people embrace theDharma because they see the emptiness of life and the universalityof suffering up close. They aren’t cushioned from it the way the‘better half’ is,” said Heng Ch’au.
“The turning point in the encounter with the students camewhen I explained the actual practices of the members of SABA. Up
to that point the interviewers assumed that we were just students,
too, wearing funny clothes and playing the same political game.
They assumed that we ate the same food, listened to the same
music, danced to the same rhythms. When they heard about thebitter practices of SABA’s ‘Dharma-revolutionaries’ theconversation quickly became very real. Great compassion is such a
wonderful heart. As soon as you include all beings instead ofdividing them up, discrimination and hatred just shrivel up,” Heng

104 Don’t cry, just die

Ch’au said. “Like the Master told us in L.A., once you grasp any of
the fundamental Buddhist principles, then there’s no one you can’t
win over in debate. Who can refuse to stand inside the peace andhappiness of the Buddha’s light? The Buddhadharma is truly thehighest of all teachings. It is ‘without sophistry,’ it ‘goes beyond
words and thoughts’. It’s inconceivable!”
disciple Kuo Chen (Heng Sure)bows in respect

Don’t cry, just die
November 13, 1978
Scott Creek, California
Dear Shr Fu,
Today the Master and a bus-full of bright-eyed Dharma friends
came from the City of Ten Thousand Buddhas to give the bowing
monks “a little gasoline” as the Master put it. How did we run out
of fuel? I ran out of fuel by looking at women. Then I got sick.
When the Master stepped down from the yellow dragon bus hestarted whisking away our obstacles and afflictions. “I heard from
Kuo Chou you were sick. I asked him if you had died. He said no.
So because you haven’t died yet, I have come to see you. If you had
died, I wouldn’t have come. Do you understand?” The Master’s
strange words went straight to my heart. Finally, I understood. Thisis the whole story.
I should have left home the first time I came to Gold Mountain
Monastery almost three years ago. I had returned to my true homeand knew this was where I belonged. But I couldn’t put down myselfish desire. So I turned my back on enlightenment and reunited

Don’t cry, just die 105with the dust. As a layman the purity and happiness I experienced
at Gold Mountain was soon exhausted every time I went backhome. Soon after I got all afflicted and hung-up, trying to act like acultivator at home. I was trying to cultivate they Way and romanceat the same time. It didn’t work. At the peak of this self-inflictedcrisis, with my girlfriend threatening to leave, I called Shr Fu
expecting sympathy. The Master wasted no words or phonyemotion. “So!? So she leaves. Good. No one is dying are they?
Don’t have any false thoughts or attachments.” The Master warned
me to be careful and act according to principle. I did not listen. I
just couldn’t cut off my desire and so things got worse and my“sickness” drained my spiritual strength.
When I left home, the Master remarked, “I believe you canleave home and cultivate the Way because you have put down yourgirlfriend. Be vigorous and advance!” Then Shr Fu addressed all
the monks present informally and kindly, “You can’t be sloppy orcasual, especially now in America. This is the only way Buddhism
will be established in the West. Most important, don’t attach to
women… that is the most important example for you to show
America. You can’t be too close to women or too far away or
you’re wrong. You are all my precious jewels. I won’t sell any oneof you. Don’t waste your light-treasure!” Did I understand? No.
In the beginning of the bowing pilgrimage my false thoughts
about women brought a hornet’s nest of troubles. Bad dreams anddemons, harsh weather and hassles all came because of this maubing (sickness) of mine I believe. For example, in Santa Barbara,
while false thinking about an old girlfriend, a lemon flew off of apassing garbage truck and hit me in the jaw, sending me to myknees. I said to myself, “Just a coincidence. If it really hit me
because of my mind for women, then if I keep on thinking about
them it should happen again.” So I went on wondering if my old
girlfriend had found another man and ZAP! Another lemon hit me
square in the back, knocking me down again! Later the Master said,“Those sour lemons were from your sour thoughts about your106 Don’t cry, just die

girlfriend. Now that you know that your false-thinking isn’t okay,
don’t do it any more.” Did I understand? No.
In Malaysia I couldn’t subdue my eyes or thoughts and got
turned upside down. But this time my fuel reserves of merit andvirtue were used up. I got so sick as a result of scattering all myenergy by false thinking about women I nearly died. Shr Fu saved
my life and brought me back from King Yama. While I was
bedridden in Malacca, I saw clearly as never before, in my dreams
and waking thoughts, that sexual desire is the root of birth anddeath. The Master would come to my bedside, rub my head andrecite mantras, at the critical times, breaking the fever and purging
toxins. All the while he kept smiling and asking, “Good, good. Did
you die yet? Are you going to die?” In Singapore and Hong Kongthe cause and effect of my false thinking and getting sick was
uncanny and undeniable. Less than an hour after my mind would
move I would become sick. The Master kept saying, “Sick again?
Good. I hope you die soon.” Did I understand? I thought so. But
habits are stubborn and my ignorance deep. It is hard to ‘die’ evenwhen you try your best. Never again I vowed, never again would I
run out to beautiful forms.
When we returned to the U.S., Heng Sure and I began bowing
near Santa Cruz. We went into town to contact the police andinform them of our journey. Surprise! The cop was a woman. I got
turned and started smiling and rapping with her in the course of
conducting our official business. That night I took ill again. Either
my mind for women was going to die or I was. It now was clear tome that all desire was at root just sexual desire. Running outside
one’s own nature and seeking anything is death—the slow death ofoutflowing. Literally, the blessings and wisdom of the originalnature dribble away until all that is left of one’s bright Dharma
jewel is dog shit. It is just like it says in the Avatamsaka:Moreover, living beings are bound in a net of love.
They are covered over with ignorance
and attached to their existence.

Don’t cry, just die 107

They follow it and cannot give it up.
They enter into a cage of sufferingand do the deeds of demons.
Their blessings and wisdom are exhausted
and they forever harbor doubts.
They do not seek the place of peace and tranquility.
They do not know the path of escape,and without rest they turnOn the wheel of birth and death.
They constantly bob and sinkin the suffering mud.
I’ve had a lot of time while slowly recovering in the back of the
Plymouth to reflect on my “sickness” and how to get well. What I
took for happiness in the world is really suffering; and what I once
thought to be suffering (cultivating) is really happiness. Thingsaren’t always what they seem. So it says,
I do not seek the unsurpassed Path for myself, nor
do I cultivate Bodhi Practices in order to seek thestates of the five desires or the many kinds of bliss inthe three realms of existence. Why?
Of all the happiness in the world, there is none
which is not suffering…
Avatamsaka Sutra
Ten Transferences Chapter

That is straight talk! In my heart, in ways no words could express,
I now know this is so. This is what the Master meant when he asked
when I was going to “die”. His words were full of compassion andwisdom. It is the false mind that runs outside after desire that must
die to cure the sickness of birth and death. The Master’s words were
the finest of medicines. “When your mind for women dies, then you
can be free. If you can’t kill it then you’ll always be locked up in a
cage. Do you understand?”108 Don’t cry, just die“Yes, Shr Fu,” I answered, “I tried to, but I didn’t quite pull it
off.”“I’m a lousy teacher. I can’t teach and transform my disciples.
All I can do is talk unlucky talk and say I wish they would die,” said
the Master with a kind smile.
I write to tell the whole story so no one will think the Master’s
words were inauspicious. I am a lousy disciple. Even after the
Master saved my life, I can’t manage to “die”. So, Shr Fu and all
our Dharma friends braved the cold and rain to bring a little “gas”
to the bowing monks. “Try your best,” grinned the Master as
everyone climbed back aboard the bus. A storm that had beengathering suddenly broke up and the sun shone down on all of us. I
was so grateful I wanted to cry. Truly we are all one heart bowing
to the city of Ten Thousand Buddhas! Then I had this thought, “Justtry your best, Kuo T’ing. Don’t cry, just die.”Like Bodhidharma liberated the bird in the cage, the Master has
shown me a way to escape from the cage. But mistaking what’s
before my eyes I have flown back in mistaking the cage for apalace. No more. The beginning of returning to health is to knowthat you’re sick. To be reborn in the Way one must die to the world.
Peace in the Way,
disciple Kuo T’ing (Heng Ch’au)bows in respect

109

Finding the false within the true
November 21, 1978
Ano Nuevo, California
Venerable Master,
The mother of heaven and earth
is said to be born from the Tao.
The sun and the moon are both bright,
moving in their orbits.
So it is with the basic substance of all in creation:
It is infinitely wonderful.
Ch’an Master HuaThis poem came alive today, Shr Fu, as the sun rose on the rainsoaked coast. It’s been raining for two days at Ano Nuevo.
Everything in our world is damp. Moisture hangs in the air,saturating space without boundaries. It’s wet outside the skin, wetinside our bones. The dusty hills have turned to dull gold, thesagebrush and the tall grasses have exploded in green. Everythingis happy with the rain.
This morning the clouds blew away and the sun appeared. Atnine a.m. there was a turning point; a transformation happened. The
wetness began to flash, change, and disappear. You could see andfeel the yin-moisture stage of the weather cycle reach its extreme
and suddenly, dryness was born. Soon the water vapor left ourslimy clothes, our sleeping bags, and the puddles on the ground.

110 Finding the false within the true

Birth and change, yin and yang, happening all by itself,
wonderful to see. All in its proper time. Nature is patient, the Taocontains all things.
Cultivating the Way has been called the great reversal. “Go
towards the good,” says the Master. “Return the light in every
thought. Change your bad habits from evil to good. Find out yourreal self.” This is what all Buddhist Sutras tell us. Because one whowalks the Way turns back the energy that used to flow out in bad
habits, soon the accumulated light will reach a flash-point. Like thesun transforms the wetness, the resolve to go toward the good andthe practice of returning the light will carry one surely on to a newhigh road. There will be a birth of wisdom, a change of darkness toinner-light. The dross metal of the body transforms into vajra, theselfishness of false-thoughts transforms into the universal
lamplight of Great Compassion. Birth, change, returning, transforming.
“If you want to find what’s really true, don’t look for it apartfrom the false,” said the Master in Kuantan, Malaysia. “It’s rightwithin the false that you find what’s true. And you have to be very,
very patient.”“How do you find the false within the true?” asked a layman.
“Diamonds come out of the earth, don’t they?” answered theMaster.
The keys seem to be patience and faith. The three necessities for
the Pure Land are Faith, Vows, and Practice. Faith can mean notpushing the Way, not forcing and seeking results overnight. The
magic of the weather change at Ano Nuevo was in its perfect,
effortless timing. It happened slowly and completely all by itself,
wet changed to dry, yin changed to yang, all in perfect harmony. As
the poem says, “The sun and the moon are both bright, moving intheir orbits.”
Even though we took a lot of wrong roads before we began topractice the dharma, once we recognize our faults and resolve tochange, we step inside the orbit of Enlightenment. Patiently,

Causes and Conditions with Vairocana Buddha 111

faithfully, “making tracks for the good, one step at a time,” as the
Master says, will certainly bring about the Great Reversal.
Now it’s raining again and the autumn wind is whistling past
our tin-roofed, four-wheeled Bodhimanda. Soon the sun will rise
and the whole cycle will move on in its orbit. From empty space
there is birth and change. “Infinitely wonderful.”disciple Kuo Chen (Heng Sure)bows in respect

Causes and Conditions with Vairocana Buddha
November 23, 1978
Ano Nuevo, California
Dear Master,
It says in the Avatamsaka:
According to what living beings
practice in their minds,
The vision of kshetras follow suit.
I have found this to be really the case with dreams.
“Vow Power”.
The Buddhadharma is vast and great, without bounds or distinctions. So are the Bodhisattvas’ vows:He further makes great vows, vowing within all
worlds to achieve Anuttarasamyaksambodhi withoutleaving the place of the tip of a single hair; in every

112 Causes and Conditions with Vairocana Buddha

place of a hair tip to make appear being born, leaving
home, going to the Way place, accomplishing Proper
Enlightenment, turning the Dharma Wheel, andentering Nirvana… in thought after thought, in accord
with the minds of living beings to display the accomplishment of Buddhahood… With a single sound to
speak Dharma and cause all living beings to bedelighted at heart—vast and great as the Dharma
Realm, ultimate as empty space, exhausting theboundaries of the future, throughout all numbers of
kalpas without cease.
Avatamsaka Sutra“The Ten Grounds” Chapter

In May of 1977 when we began from Gold Wheel Temple in
Los Angeles, the Master noted in a lecture that all of us had been
together with Vairocana Buddha in the past investigating theBuddhadharma. And way back then the Master said we should all
go to America and investigate the Dharma there. “So now we arehere together to fulfill our vows. Causes and conditions in the pastcreate a strength of togetherness here, now, that stays through all
circumstances. From limitless kalpas past, our conditions with one
another are deep… Everyone is Vairocana. All around you, in front,
behind all around you is the Buddha. The pure Dharma body of the
Buddha fills up all places.”
All living beings are deeply related and connected. Who can say
where we have been in the past or will be in the future cultivating
the Way and fulfilling the vows of Bodhisattvas. Nothing is fixed.
What we can see isn’t always real, and what is real we often cannot
see. The Master ended that lecture with this remark, “In the midstof a dream, we are all here doing the work of the Buddha.”
Peace in the Way,
disciple Kuo T’ing (Heng Ch’au)bows in respect

On the Nipomo Mesa.
December, 1978

114

Pain to the extreme!
January 3, 1979
Below Half Moon Bay
Venerable Master,He vows that all beings get pure Ch’an gates.
Avatamsaka Sutra

Patient Ch’an meditators know that when pain in the knees andankles, legs and back occur after long hours of sitting, one reaches
a point when the pain suddenly disappears. It’s as if a gate opens
and one passes through to another world, free of affliction. It’s awonderful experience.
On the way through the gate, however, it takes determinationand patience not to be moved by the discomfort.
What others cannot endure, you must endure. Whilesitting in Ch’an everyone must go through theexperience of leg pain. We all must pass through thestage of taking what others cannot take. And when wereach the point of bearing the pain that others cannot
bear, then we can get good news. This is called“getting through the gate that is difficult to enter,” and“breaking through the difficult barrier.”
Master Hua, Ch’an instruction
December 1997

Pain to the extreme! 115

In our station wagon I sit in the well where the back seat folds
down. Heng Ch’au has to crawl over my knees to reach his seat in
the back. Our meditation schedules are different and one evening
he was returning from standing meditation just as I was reaching
the point of extreme pain in the knees during Ch’an. I was reallysweating. My body hurt a lot, but I was determined to take it. The
happiness on the other side of the gate is quite fine.
Now we are in the Ch’an Hall and why don’t wehave any samadhi power? You hurt a little and can’ttake it… even to the point that in being unable to takeit, you want to cry… you haven’t broken through thebarrier of pain. Now, we want to break through it. We
break through these barriers and we can be at easewith the pain.
Listen and think

I was at the point of extreme pain and because of my normal
impatience I was debating whether or not I could make it throughthe gate. The pain had gone on for what seemed like aeons. In fact,
it was more like half an hour, but I was ready to cry and moan. Hada fly landed on my leg, it would have been too much to take. Everycell was straining to hold on to full lotus.
Pain to the extreme, to the point that we forget thereis ourselves and others.
Listen and Think

Heng Ch’au has a trick of closing the car door with his foot as heclimbs on over my seat. He hooks his toes onto the door handle andpulls with his leg. The door swings shut without his having to turnaround on the narrow door jamb. It’s a nifty move, only this time it
didn’t work. Heng Ch’au slipped on the ledge and landed with all
his weight right smack on my long-suffering knee.
Kerzatz! Pain to the extreme! Electric blue and white pain! So
much pain that there wasn’t any pain any more.

116 Pain to the extreme!

How can there be pain? There is no pain. No matter
what it is you do, you should do it to the ultimate point.
When you’ve cultivated to the extreme, your light ispenetrating.
Listen and Think

If I have ever emitted light, this was surely the time. I must haveblazed like a torch for a few seconds. Tears ran down—tears oflaughter. My nose watered and I could only laugh. It was such aridiculous scene and the pain was just huge. Heng Ch’auapologized, he knows this point of pain in meditation, and he felt
compassion for my misery. His comment, “Did I put you throughthe gate?” was right on. He had. As my eyes dried I realized that I
was still in full lotus and I was on the other side of the difficult
barrier. The pain was gone and my mind was quiet and still.
There was no Heng Sure and no Heng Ch’au. No Plymouth andno Ch’an meditation. It was really a tranquil state. Cultivating the
Forty-two Hands and Eyes in this place of stillness was a brand newexperience.
I don’t recommend that Ch’an cultivators rely on externals topass through Ch’an barriers, but sometimes unexpected expedients
appear to take us across when our determination to endure the pain
is solid and firm.
disciple Kuo Chen (Heng Sure)bows in respect

Pain to the extreme! 117***
Dear Shr Fu,
It’s truly as you say, “The straight mind is the Bodhimanda.” I
remember when I took precepts, it was said that each precept brings
with it five Dharma-protecting Spirits. As long as one holds theprecepts, these spirits protect one. But if one breaks a precept, they
retreat, leaving one wide open to attack from the retinue of demons.
Why do things go wrong with our lives? Why do we meet withdisasters and bad luck? It’s just because of not following the rules,
not keeping the precepts. When the mind is straight, one’s
Bodhimanda is secure and lucky. When the mind is crooked, theBodhimanda meets hard times. The Bodhimanda is just our own
bodies and minds.
Out here, bowing, every time we break a rule or false think we
get trouble. In the Avatamsaka Sutra it says:
As one thinks, so one receives in return.
This week, we really put our minds to working hard and keeping
the rules. It was very peaceful and natural. The car, supplies,
weather, our health—all effortlessly worked out just right and went
well. Then I attached to a pleasant state in meditation and felt,“Hey, I’ve got something here.” Within minutes, cars were honking
and people were yelling at us. Strange people appeared, palelooking and hungry for our light, wanting “to talk and rap.” Yousee, after I got my state I got sloppy. I figured, “You don’t have tostart on time; relax, don’t force it.” So I got lazy and hung aroundthe car making tea. Then I thought, “Well, I’m still hungry and that
half an apple should be eaten.” So I ate it, even though we haveended the meal. I didn’t protect the Bodhimanda but left it open to
strange energies and hassles with my false thoughts and broken
rules.
I realized that all the disasters in the world begin in this way.
There is no boundary or fence for our thoughts. They are free topurify or pollute to the ends of empty space. If I kept the rules and118 Pain to the extreme!

purified my thoughts, it could have benefitted a lot of living beingsand improved the world. The Bodhimanda begins with a single
thought and our own persons, but it has no end. The self and theDharma Realm are not two.
When we were in Hong Kong, the delegation went to visit
Western Bliss Gardens, a Bodhimanda the Master built years ago
on the steep hills of that city. It is a very pure place. Even though
Western Bliss Gardens is surrounded by urban noise, smog andpollution, as soon as you enter the gate, it’s as quiet as mountainwilderness. The air is clean and the water that flows out of a rock is
the purest I ever drank.
There’s a Bodhi tree growing in a corner and I got the notion topick a leaf from it to bring back to the U.S and carry with us on ourpilgrimage. Clearly this was just greed and climbing on conditions.
While everyone was inside, I ran over to pick a leaf. But every time
I reached for one, I couldn’t touch it. It was as if I was being
restrained. Not only that, but every time I found a perfect leaf—justthe right shape and size, etc.—when I reached for it, the perfect leaf
suddenly revealed a flaw or didn’t look like the one I wanted. This
went on for about five minutes. Just as I finally found the leaf I
wanted, when I touched it, I felt all sorts of itching and stinging on
my legs. My socks were full of ants! They were biting and crawling
all over my legs. I ran out from under the tree and started jumping
up and down, shaking off the ants and scratching the bites. Then the
Master came out and someone said, “Come on, time to leave.” I
never got the leaf, but I got a good lesson: greed and self-seeking
bring disasters; and, “everything is made from the mind alone.” The
Bodhimanda is created by pure thoughts. It’s not outside.
In the midst of a Hong Kong slum is a peaceful and wellprotected Way-place. In the midst of the pure and peaceful
California coast and countryside we can encounter hassles, weird
people and feel insecure. Why? Thoughts. A pure mind can turn
any place into a pure place. A defiled mind can transform even thepurest place into mud. If I want a peaceful and well-protectedPain to the extreme! 119

Bodhimanda, I should clean up my own mind and not try to steal itby picking other people’s Bodhi trees.
Defilement and purity,
In measureless kshetra-seeds
Come about from living beings’ thoughts;
They are held up by the strength of Bodhisattvas.
Avatamsaka Sutra

Peace in the Way,
disciple Kuo T’ing (Heng Ch’au)bows in respect

120

As one thinks, so one receives in return
January 24, 1979
El Granada, California
Dear Shr Fu,
Here’s a rundown of the last two days’ bowing to the city of Ten
Thousand Buddhas:
Sunday, January 22: Quiet morning. Horseback riders trot by,“Hey, what you’re doing is great. I’d do it myself if I had the time.”
And off they gallop. A young family in an old car stops. “We’regoing back to the East Coast, but we really feel like we have to see
the Ten Thousand Buddhas place before we go.”
“The City of Ten Thousand Buddhas,” I say.
“Yes. There’s something about it… we would not feel ready to
travel back East until we have visited it. We are looking for a pureand holy place to christen our new baby and the City of Ten
Thousand Buddhas feels right.” The mother proudly holds up thelittle baby. “I chant Om Mani Padme Hum. I learned it from a
Tibetan Buddhist monk in New Jersey. He was a good person, butthere wasn’t any heart there, you know? I mean, it was all very
intellectual. We are looking for a method, a Path to really practiceand walk. We saw a picture of the City of Ten Thousand Buddhas.
It feels clean and has lots of light.”
A man in the back seat asks, “What kind of Buddhism do you
follow?”“Buddhism is just the best in the hearts of all living beings. It
has no country or sect. It belongs to everyone. Buddhism is theteaching of all beings. Nothing is excluded, we don’t discriminate.”As one thinks, so one receives in return 121

Big smiles and nods of agreement. “What system do youpractice?”“World Buddhism. All traditions, all schools are practiced andtaught. Whatever suits you is available—Ch’an, Vinaya, Secret
School, Pure Land, or Teaching—and someone to teach themethod. All paths for all beings.” More smiles.
“Got a map?” “Is it near Mt. Shasta?” “Far out, that’s great.”
After they left, two young Mormon missionaries in spotlessvested suits walk up. “This is Elder _____ and I am Elder _____.
We were wondering what you’re doing.”“We’re Buddhist monks on a bowing pilgrimage.”“Oh, Buddhists. We thought so. For what purpose?”“To get rid of our faults and help the world.” I am half
expecting a sermon and conversion pitch, but they simply say:“That’s wonderful! We’re behind you 100%. Good luck!” And
they leave. Good vibrations there.
Tollgate.
As we bowed up to the last intersection out of town, a strange
man appeared. He moved slowly, totally in control. His face washidden from view behind a full beard and the shade of the tall black
hat he wore. He circled us and then positioned himself in a field
about 75 yards ahead and watched us. From a large shopping bag hepulled bottles of whiskey and beer and downed one after anotherlike they were water. The vibes he put out were black and cold. As
soon as I saw him, I found myself doing a couple of the Forty-two
Hands.
After he settled in, strange things began to happen. Fire trucks
and police cars went roaring through the intersection and thenweird people started showing up. A car skidded to a stop inchesfrom Heng Sure’s head and then a woman offered him a ride. A
man kept hollering from behind the black-hatted man, “What122 As one thinks, so one receives in return

religion are you?” and laughing strangely. People in bizarre clothes
and long scraggly hair walked by mumbling. The man in the black
hat calmly watched over it all, nodding his head and laughing. Thenhe rang some bells that hung from his neck.
Immediately, five or six yelling and cursing men appeared on
the embankment across the road from us. They were angry andviolent. “This is devil’s land here,” said one. “May you be cursed!”cried another. “Wait ’til you get to Devil’s Slide,” threatened one
with a menacing laugh. (Devil’s Slide is a steep and narrow stretchof sheer cliffs and mountains about seven miles north. We’ve hadmany warnings about it.) They tossed some rocks but they missed
us. The man in the black hat downed another bottle in one longswallow. Then he rang his bells and waved to the men. They
climbed back over the embankment and disappeared, cursing andhowling.
The black-hatted man approached to check us out up close. He
laughs under his breath, “Heh, Heh, Buddhists, Krishnas,
Buddhists, heh, heh…” I catch a glimpse of his face. It sends ashiver through me. I couldn’t describe it except to say that it was
full of delight for evil and harm, flushing red and full. He wanders
over across the intersection and stands next to our car. He juststares and drinks. Without moving an inch, you can feel him
directing the whole negative show with his presence. He gestures
and the men and weird people return and start coming toward us.
This could be tight. Heng Sure and I have discovered that nomatter what happens, we can come through it just fine if we don’t
let our spirits sag. If we don’t let fear or anger or bad vibrations
come into our hearts, we can slide through the tightest spots likegreased fish. We are learning to counter-punch with kindness,compassion, joy, and giving instead of our fists, words, and false
thoughts. “Everything is made from the mind alone… as one
thinks, so one receives in return” (Avatamsaka Sutra). It’s so true.
Our survival has come down to not allowing an inch of doubt or yin
energy to enter and pollute our minds. Put out light and the sunAs one thinks, so one receives in return 123

shines; put out darkness and it rains. The heavier it comes down,
the brighter you’ve got to rise up and shine.
So here they were, all these hostile, strange people gathering totest our temper and resolve and maybe worse. What to do? Just the
day before, we read from the Avatamsaka, and the verse came into
my mind as we bowed into this tense “tollgate,”It’s just like the sun
Which appears in the world
But does not hide or fail to appear
Because there are blind people who fail to see it.
When the Bodhisattva takes on all thisgrievous suffering,His vigor increases.
He does not cast it off,
He does not hide from it.
He is not scared or startled.
He does not retreat,
He is not frightened.
He has no fatigue.
I do not seek liberation for my own body,
But only to save all living beings.
So that they all attain the mind of All-Wisdom, andCross over the flow of birth and death, andGain liberation from all their suffering.
As I recited these lines in my mind, Heng Sure and I were
engulfed in a sea of children. A school bus had pulled up across theroad and about forty happy, pure-faced little Dharma protectors ran
over. They completely surrounded us—some sitting, some on
bikes, some standing. They made offerings from their lunch pails
and piggy-banks. The strange men were confused and thwarted.
They couldn’t get near us. A couple of men came up and tried to124 As one thinks, so one receives in return

pester Heng Sure, but the kids’ innocence and good energy
mellowed them right out. The evil men got very polite and quiet ina hurry.
“Are there really 10,000 Buddhas up there?” “Is it hard bowing
all day?” “It’s neat helping the world, huh?” “Do you take baths?”
asked a little one. His sister kicked him gently and scolded him forgetting too personal. “Of course, they take baths,” she said quietly.
“But how?” he persisted, “I want to get the inside scoop.”“What if bad people throw rocks?” asked a child.
“We only see good things,” I answered.
“What if people come by and call you weirdos?” wonderedanother.
“We only hear good things,” I said.
“What do you say when you pray? Does he (Heng Sure) talk to
pray?”“Real softly, huh? Shhh! Listen, maybe we can hear him.” They
all stand quietly there on busy Highway One listening to the soundsof “Hua Yen Hai Huei Fwo Pu Sa,” as Heng Sure comes up from abow.
The angry, dark men one by one drift away, muttering. The firstto come and the last to go is the dark figure in the tall black hat. He
is waiting on the other side of the intersection. But as we cross, thekids ride/escort us on their bikes and he slowly turns and leaves.
On the other side of the intersection is a little stretch of open
country. The intersection marks the geographical end of Half Moon
Bay. Scores of enthusiastic supporters load us up with offerings andkind words. They are happy and full of light. The kids slowly headfor home.
“It’s fascinating,” says an older woman making an offering. “Awonderful idea. I wonder where all those kids came from back there
all of a sudden… Did you see them?”“Yeah. We saw them. We certainly did!” I said.

San Francisco! 125

The sign says “25 miles to San Francisco.” Ahead is Devil’s
Slide. Our map is the Avatamsaka. Everybody’s a teacher. “Everything’s okay. No problem.”
Peace in the Way,
disciple Kuo T’ing (Heng Ch’au)bows in respect

San Francisco!
February 21, 1979

Dear Shr Fu,
When you reach the place of seeking nothing,
There are no worries.
Yesterday Heng Ch’au and I reached the top of the hill—looking
south we saw Devil’s Slide and the town of Pacifica, looking north,inconceivably, we saw the orange towers of the Golden Gate
Bridge, Mt. Tamalpais, the Mt. Sutro T.V. spire—San Francisco! It
seems only yesterday we were in Santa Monica contemplating
Highway One and the mind-boggling journey ahead. Now in lesstime than a finger-snap we have bowed into the Bay Area and left
Highway One for the trek through the City. Life is surely like a
dream. As the Sutra says:
The past, present, and future are nothing but talk.

126 San Francisco!

Yesterday could have been day one of the pilgrimage for thisdisciple. I learned a lesson in my heart that took twenty-one monthsof study and patient practice to fully grasp. Have I really got it
now? I hope not, because each time I attach to a state, I’m ripe foranother fall. What is the lesson? It’s called “don’t seek”.
The Master has given these instructions dozens of times in avariety of expedient ways: “Don’t seek anything. Don’t seek
Buddhahood, don’t seek great wisdom, don’t seek enlightenment.
Seeking is putting a head on top of your head. It’s nothing but
greed. Simply cultivate with a single mind. That’s enough.
Cultivate without a thought of self-benefit. Cultivate just the way
you eat, dress, and sleep. It’s a necessity, that’s all. And don’t havethat second thought. Be single-minded.”
The Avatamsaka Sutra specifically instructs the Bodhisattva
not to seek.
The Bodhisattva only wants to uphold the pureprecepts. He does not seek great power, high class andstatus, abundant wealth, beauty and style, nor thethrone of a king. His thoughts are attached to none ofthese.
“Ten Practices Chapter”

Again:The Bodhisattva is a great master at giving. He cangive away anything at all and his mind remains leveland equal, without regret. He does not expect areward, he does not seek reputation as a benefactor,
nor is he greedy for benefit or gain.
“Ten Practices Chapter”

As clear as the message is, somehow it has not connected with mydeepest heart. I thought I was in control of my greed. In fact, I am
controlled by it.

San Francisco! 127

We talked with Gold Mountain on the phone one day last week.
Heng Ch’au gave our new route to the office and I translated a story
that happened to us that morning. It was a thrill to be so close tohome. But back on the street bowing, I suddenly felt upset andworried. Why? I thought, “Wow, I’ve been at this for nearly two
years and what have I got to show in the way of any real accomplishment? Have I changed in any way?”
In short, I was seeking inside of the Dharma. But because theobject of my search was enlightened wisdom and compassion, I
allowed the thoughts to dwell, feeling that they were a “purified
desire.” The longer I reflected on myself, the deeper the afflictions
grew.
Then I got my lesson. Three young boys walked by me onMonterey Road as we bowed up the hill in the rain. The boys were
full of light and smiles as they passed. But at the first sight of myface all three lost their light immediately. Their smiles turned to sad
and worried looks. I saw my forced effort, my seeking, mirrored intheir eyes. I turned them off completely. What their faces silently
said was “Hey, this guy is nothing special. He may be a monk, but
he’s as unhappy as anybody. He’s got something that he’s looking
for and he has not found it. What a disappointment! What is he? A
Buddhist? Phooey!”
Shame on me. By seeking for results from my cultivation I hurt
those three boys and maybe turned them from the Dharma.
Seeking nothing there are no worries.
Doing holy work to get something out of it defiles the purest of
Dharmas. If you seek enlightenment because it’s the best of all
good deals, it isn’t going to happen. Wanting results prevents them.
I realized this huge obstacle that I held on top of my head was justthe ego, the self, seeking benefit. I gave it away on the spot andsuddenly felt a great, black cloud lift off my shoulders. I’m notdoing this work for myself, I’m going to relax and just take it as itcomes. It’s said,

128 San Francisco!

When the effort is complete,accomplishment happens naturally, all by itself.
Not for himself does he seek benefit,
He only wants peace and happiness for all beings.
Not for an instant does he give riseto frivolous debate.
He only contemplates all dharmas
as empty and without a self.
Avatamsaka Sutra“Ten Transferences Chapter”

Instead of false thinking about self-benefit, how much better it
is to take the energy and use it in faith on the method of practice.
What a simple truth and how long it’s taken me to see it.
***

Dear Shr Fu,
The Bodhisattva thinks again, “Throughout the longnight, I loved this body and was attached to it. I tookfood and drink because I desired to fill it up. Now I will
use this food to give to other living beings. I vow toeternally sever all greedy attachment to my body.”
Avatamsaka Sutra“Ten Inexhaustible Treasuries Chapter”

Everyone has a favorite flavor. Until I began the bowing
pilgrimage, I had a big sweet tooth. Things changed when bowing
started to generate more yang energy. I found that sugar dispersed
my concentration. Now I can’t even look at sweets without feelingthe flush rise in my face. It’s my temporary state—others might
have no trouble eating sweets. Ultimately any discrimination canobstruct one’s view of the basic unity of the Dharma-nature body.

San Francisco! 129

Two Garbage Poems:
The Sweet Tooth’s Lamentor “Bitter is Better” (for me now)
Sugar is this bhikshu’s bane.
Just one bite can fog my brain.
One sweet cookie melts my spine,
gets me drunk as quick as wine.
Turned by sugar that I ate,
I forget to cultivate.
Red of face and short of breath,I’m unconcerned for birth and death.
Sugar makes me want to rap,
makes my tongue begin to flap,
Makes me want to laugh and play
and wander from the Buddha’s Way.
Sugar makes my mouth run on,’til all samadhi’s lost and gone.
This monk’s eaten his last dose of
dextrose, syrup, and sucrose.
Sugar’s fine for one sweet lickbut greed for pleasure makes me sick.
Sugar used to taste just great,
now I would rather concentrate.
Sugar is the lover’s friend,
sweet and sticky to the end.
Sugar is the family glue,
sticks him to me and me to you.
Of all the flavors, I confess
I’m attached to bitterness.
So when it comes to sugar treats,
forgive me if I pass the sweets.
One day, to be really true,
I must put down sugar, too.

130 San Francisco!

Until then I would rather be,
bitter-sweet and sugar-free.
Food is One of the Five Desires
Food is neat; I like to eat.
But greed is really common.
Overeating pleases me,
but only for a moment.
Knees on fire,
hot desire spoils my meditation.
Just a touch too much at lunch
obstructs my cultivation.
Not too little, guard the Middle.
Just don’t crave sensation.
What a shame if greed for food
kept me from liberation.
When my belly’s full,
my mind for Bodhi is retreating.
Food is nice, but what a price
I pay for overeating.
***
The five desires are dharmas that obstruct the Path,even to the point of preventing one from realizing
Unsurpassed Bodhi. For this reason I will not permit
myself to have even one thought of desire. My mind will
be as pure as the Buddhas’.
Avatamsaka Sutra“Ten Practices” Chapter

disciple Kuo Chen (Heng Sure)bows in respect

131

Any truth would have to be a simple one
February, 1979
Daly City, California
Dear Shr Fu,
Yesterday morning, while waiting for our clothes to dry in alaundromat, I realized something very clearly: all my problems andall the problems in the world come from false thinking. In less thana second, this simple truth lit up and cut through aeons ofconfusion. I could never put it into words, but right after seeing
this, I had the thought, “Almost two years of bowing, Heng Ch’au,and you still are false thinking! What are you false thinking about?
About me. About ‘the self and all that pertains to self.’” Then I
went on with this self-talk and asked, “But why is a thought of self
false? I mean, here you are right here in the laundromat. If that’s
not a self, then what’s true? Isn’t this me?”Who is me?
I am who?
You ask me,
I ask, “who?”
This verse keeps answering my question. There is no me. That’s
why self is a false thought. The self does not exist. So the
Avatamsaka Sutra says:
Discriminate and contemplate within yourself inthis way:“Who am I inside?” If you can understand it in thisway, then you will realize that the self does not exist.

132 Any truth would have to be a simple one

This body is falsely set up. It’s dwelling place has no
fixed position. When one truly understands this body,then within there is nothing at all to attach to.

Contemplate the body welland see it all clearly.
Be aware that its dharmas
are empty and false.
Do not use mental effort
to discriminate them.
Who is it that gives rise to your life?
Who is it that takes it away?
It’s just like a twisting ring of fire—
No one knows its beginning or end.
Avatamsaka Sutra“Bodhisattva Enquires” Chapter

This is such right-on, straight talk! It’s so simple and yet I still
haven’t even understood the very simplest truths. I get so caught up
with being smart and putting on clever words and phony faces that
I can’t even see the obvious. Last week a jogger showed up to help
me wake up from this dream.
We were standing outside the car in the early a.m., getting
dressed for bowing after exercising. Like a wind, this jogger
suddenly ran up. He was strong and muscular, clean and straightforward, maybe 45 years old. There was something unusual abouthim. He came right up without a pause, almost aggressive. Aroundhis eyes and head we both could see an energy—like dancing
flames. It was hard to look at him, because his glance was so
penetrating, and hard not to look because he commanded a certain
respect. He wasn’t the least polite or respectful.
He asked Heng Sure if he talked at all and Heng Sure indicatedto talk with me. “Oh, so you talk, huh?” he challenged and cameright up to me.

Any truth would have to be a simple one 133“Are you the guys who are trying to get rid of greed, anger,
jealousy, arrogance, and all those other bad things, and find thetruth?” His tone was teasing and almost mocking, like he didn’t
believe a word of what we said we were trying to do. I felt
defensive and couldn’t answer. He pressed closer until he was justinches way from my face. This guy was making me nervous.
“Well, ah, yes, we are…” I finally squeaked out.
“Well, it occurred to me that any truth you find would have to
be a simple one,” he said. He was looking right through me withouteven blinking, waiting for an answer. I felt that anything I could saywould be stupid and phony, a pretense at being wise and at ease.
The fact was I was squirming and feeling like a fool.
“Don’t you think?” he pressed, holding a stare that cut throughall my defenses and false coverings. Then he smiled and said,“Well, good luck!” and jogged away.
After he left I realized why he made me so nervous. I was still
hiding behind my words and thoughts. I was using the “path ofwords and language” to hold on to a view of self. With my tongue
and pen and false thoughts I was creating an artificial reality to
avoid facing the simple truth: “the truth of no-self.”
At the most intense points of the pilgrimage, especially in Big
Sur, the emptiness of all my words and ideas stared me in the face
just like the jogger did. I was ready to put down clocks, calendar,
and tongue and just bow and sit until:
The path of words and language is cut off.
The place of the minds’ workings is extinguished.
Right in thought, one is apart from thought.
One thinks, and yet has no thoughts.
But I hadn’t been able to put it down. The good knowing jogger
reminded me that “the truth” is very simple: there is no self. If I had
really understood the fundamental teaching of the Buddha, then“even one word would be too many.” I still haven’t seen through134 Any truth would have to be a simple one

the emptiness of self. If I had really understood this principle, thenhow could I feel nervous in front of the jogger? “Who” wassquirming and feeling cornered?
People ask what is the biggest obstacle or hassle we’ve met on
the pilgrimage. My own mind is the biggest obstacle. I am my worst
enemy. My mind wants to keep going in its mad circles and makesomething out of nothing. Where there is no problem I makeproblems; where there’s no business, I make business. Selfishness
is the root of all evil.
After the jogger left, I felt resolved. “He’s right!” I thought.
“Don’t pretend and hide behind anything, not even one word or asingle thought for self. Go for the real and true. Don’t be so smart.”
When one attends to the here and now,
The false returns to the true.
With one thought unproduced,
The entire substance manifests.
What time is it? What day, month, year? How many miles this way
or that way? When will we arrive? What will we do when we getthere? What did we do before? What will we do tomorrow?
These are all false thoughts. “Who” needs to know? It’s time to
be a big dummy, and to bow with a single heart, to shut my mouthand open my mind.
Peace in the Way,
disciple Kuo T’ing (Heng Ch’au)bows in respect

135

Don’t pick up germs off the street
March 12, 1979
Sausalito, California
Venerable Master,
It seems like we’ve covered miles in the space of a single
thought. Bow down and beneath my feet is the wind-swept sand ofPacifica. Stand up and behind me the orange towers of the Bay
Bridge disappear below the hills of Marin. We’ve nearly reached
the foot of Mt. Tamalpais. Once across the ridge, we’ll be on
Highway One all the way north until we turn east to the City of Ten
Thousand Buddhas. Truly as the Sutra says, “The three periods oftime are level and equal.”
As we have often heard,
When you can concentrate,then it is magical.
When you are scattered,then there is nothing.
I realized today on Bridgeway Drive in Sausalito that of all thedifferent kinds of work that people do, cultivating the Buddha’s
Way is the job that requires more concentration than any other. To
really concentrate takes everything I’ve got and then some. Bowing
on the highway helps concentration tremendously because we getinstant response to our false thoughts these days. It’s uncanny.
For instance, the mystery of the car horns is still at work. Since
the trip began, every time my mind wanders into thoughts of self,what I’ve done, or plan to do—every time I get involved in my136 Don’t pick up germs off the street

surroundings—it seems that I’ll hear a car horn on the instant of thethought. It’s spooky. When I really concentrate on the bowing
method and don’t scatter my thoughts, the road is completely silent
and still. It works this way every day. It can’t be coincidence.
It gets even more specific. In San Francisco last month I put on
my glasses for the afternoon’s bowing up Point Lobos Avenue
outside the Seal Rock Inn. I had this false thought: “It will be fun tosee people’s expressions for a change.” Not recognizing this as astep down the road of scattered concentration, I let it dwell in mymind.
Two bows later an unusual-looking woman walked by. Nothing
about her appearance fit together. She could have been put together
in a hurry by a committee. She looked like a rush-job at the people
plant. From lopsided beehive hairdo to her yellow tennis shoes, she
was very strange.
She said in a mechanical voice, “Watch your eyes. Be careful
you don’t pick up lots of germs off the street,” and she walked on
by towards the Cliff House.
I understood immediately that it was not okay for me to leaklight out my eyes, chasing forms and shapes. I took off my glasses
and went back to work at concentrating on the method.
So that my mind does not doteon the pleasures of the world,
Nor is it stained by attachment to what is practiced,
I want to concentrate my mind to receive and uphold
The Dharma taught by all the Buddhas.
Avatamsaka

A cultivator must concentrate like a diamond cutter: the mind isthat hard and that bright. It shines light from every polished facet.
Concentrate like a hockey goalie: desire and bad habits fly from all
directions like a hard rubber puck. Concentrate like a bombdefusing expert: let an angry or selfish thought dwell and you canlose your nose to a speeding can of Pepsi, as I nearly did in Pacifica.

Don’t pick up germs off the street 137

Concentrate like a lion-tamer: don’t allow fear or doubt toimpede your moves or tarnish your will. Concentrate like a harborpilot: you know where the shallows and the rocks are in yournature. Guide your Prajna boat safely through the channel.
Concentrate like a mountain climber: follow the pitons andfootprints of climbers who have made the safe ascent before you.
Concentrate like a brain surgeon: get right in to the stuff of themind, pull out the diseased parts without harming the healthy parts.
Concentrate like a soldier behind the lines: the self doesn’t likebeing told to drop dead. You’ve got to trick it and subdue it without
a direct confrontation. Fighting with the mind makes everyone lose.
Concentrate like a Buddha: relaxed, patient, courageous,unsurpassed in strength and kindness. Concentrate like a cultivator:
One who takes the Buddha’s state as his own
And concentrates his mind without rest—
That person will get to see Buddhas
Equal in number to his thoughts.
Avatamsaka

disciple Kuo Chen (Heng Sure)bows in respect

138

The “Ego” sutra
March, 1979
Mt. Tamalpais, California
Dear Shr Fu,
I’ve had a big change of heart. In the last few weeks I’ve begun
to see my deepest false thoughts and oldest flaws. I clearly saw the“Ego Sutra” of “me and mine” that I have been reciting inside day
after day, life after life. I call it the “Emperor’s Sutra.” All month,
bits and pieces of this truth have been coming to me. When I
stopped talking and began reading nothing but the Avatamsaka, thelight increased. The Avatamsaka opened up and came alive, and so
did my old sickness—my mind for being #1.
Then, one night, right at the last bow of the day, everythingstood still and in that space of stopping, I saw myself like neverbefore. I saw the heart of my false mind, unfiltered and clear
through. It wasn’t pretty. I saw how I am always looking to be #1;
how I’m always looking for others’ faults and shortcomings so that
I can feel I’m #1—always competing and contending, jealous andobstructive. Thought after thought, like beads of a necklace, arestrung together by “how great I am.” “I alone am #1.” It was likethe whole world was silent and the only sound was the sound of mylittle mad mind reciting the “Emperor’s Sutra.” It was as loud as
thunder. There it was, just hanging in empty space. It was just asmall ball of bad noise, like a small child wailing in the void.
I wanted to cry for shame. It was so ugly and unkind. How smalland selfish, my little “song for myself” that was running my life! I
sat down to meditate in an empty lot next to a big Howard
Johnson’s Motor Lodge. I thought, “Okay, so now you know. Now

The “Ego” sutra 139

you see what a crummy person you are. Now you know your Sutra.
What are you going to do about it?” CHANGE. I knew I couldchange. My heart was truly sick of being so arrogant and selfinflated. How? I didn’t have to think about it. I knew. Just singlemindedly concentrate with no other thought until all the false
thoughts are crossed over to wholesome thoughts. Hold precepts
purely and return the light. Walk the Way of nowhere dwelling anddon’t neglect it for an instant. Don’t allow yourself to follow after
one thought for self. Don’t schlep through the garbage of name andfame and the five desires any more. “Be one of the Way with nomind” by bowing with a single heart. Let it all go.
With no false thinking, everything’s okay. With a single mind
there are no worries. Pure and happy, things are naturally done asthey come and left behind as they go. With no time to false think,
how can I fault others? Clean up my own junk, mind my own
business.
I was happy and ashamed, humbled and new. It’s really hard. I
have so many false thoughts and bad habits! But it feels so right andbasic to put down all the false coverings and just be real, just be asincere person.
That night we read from the Avatamsaka Sutra about how theBodhisattva “in one thought is able to know all thoughts.” Why?
Because everything is made from the discriminating mind. From
the one thought of self, everything else is born. Knowing your own
true mind is to know the Dharma Realm. But I only just now saw all
my false thoughts. I knew them. I know who I wasn’t. But I didn’tknow who I was. I felt empty, like a baby, but incomplete.
A few days later, the Master stopped with Dharma Master Heng
Lai and some lay people on their way to the City of Ten Thousand
Buddhas. It was the day before Gwan Yin’s Birthday. I told theMaster, “Shr Fu, I’ve been really seeing my false thoughts andflaws these last few weeks. I’m really ashamed.”Shr Fu: “So you’ve had a big change of heart, eh?” The Masterturned to the lay people. “This is Kuo Wu’s sister, do you recognize140 The “Ego” sutra

her? Do you recognize Kuo Wu? Surely you recognize these two!
Do you recognize him? Do you recognize me? Do you recognize
yourself?”
I was speechless.
Shr Fu: “So you’ve had a lot of false thoughts?”
Me: “Lot’s of them. So many…”
Shr Fu: “That’s for sure. You’ve been emperor for so many
kalpas since beginningless time, it’s for certain you would havefalse thoughts. Well, if you recognize your faults, then you canchange them.” The Master’s tone was encouraging and positive.
Then he spoke this verse:
The living beings of my self-nature are boundless;I vow to take them across.
The afflictions of my self-nature are limitless;I vow to cut them all off.
The Dharma-doors of my self-nature are numberless;I vow to learn them all.
The Buddha-Way of my self-nature is unsurpassed;
I vow to accomplish it.
and asked, “Do you understand?”Me: “Yes, Shr Fu.” The words went right to my heart and hit theempty spot. Tears of understanding welled up in my eyes.
The next morning, while bowing, the Master’s words cameback to me and began to grow in my heart. It was as if my teacher
was saying, “Do you recognize that all is one? We all share theoriginal True Suchness Nature. Within it, there is not a single
dharma that can be obtained, much less is there a self or anemperor. Do you see now? There is no you, there is no me. No self,
no others. Do you recognize the self-nature?”
My body shook, and I got a run of shivers up and down myspine. In a small way, I was beginning to understand. Finally, these

The “Ego” sutra 141verses from the Avatamsaka Sutra that I’d been puzzling over forweeks untangled.
The Tathagata’s Dharma body,
all karma which is created, andEverything in the world has this appearance:
We say that the mark of all dharmas has no mark,To know appearances like this is to know dharmas.
All disciples of the Buddha in this way know:
The nature of all dharmas is always empty and still.
There is not a single dharma which can be created,
And just like all Buddhas, they enlighten to no self.
They understand and knowthat everything in the world
Is identical in appearancewith the nature of True Suchness…
He vows that all beings skillfully
enter the level equality of all dharmas
And understands that the Dharma Realmand self-nature are not two.
Avatamsaka

But, my ego is strong, Shr Fu, and my false thoughts are like a
blizzard. How to change and really expand the measure of my heart
naturally to where the “self-nature and the Dharma Realm are nondual”? Compassion. Compassion crosses over arrogance. Being
one with everyone transforms the mind of #1. Probably for the firsttime since leaving home, I got a clue to my name, Heng Ch’au. It
doesn’t mean, “always the Emperor.” It means “always bowing
away the Emperor.” Be humble and compassionate. Bow your“self” away. Bow with a single heart to all beings. Be a good personwith a humble heart and don’t give anyone afflictions.

142 Just watch how it grows

Peace in the Way,
disciple Kuo T’ing (Heng Ch’au)bows in respect***
P.S.: Shr Fu, the $120 is from a man who just came up and said,“I’d like to help support your work.” He emptied his pockets, andthen very sincerely said, “and thank you” and left.

Just watch how it grows
March 18, 1979
Mt. Tamalpais
Dear Shr Fu,
We’re holding a Gwan Yin Session this week. I’ll bet
you have thoughts of greed, wanting to run up to theCity of Ten Thousand Buddhas and join in, don’t you?
Well, don’t worry. For you two bowing once every
three steps, every day is Gwan Yin’s Birthday andevery day you’re at the City of Ten Thousand
Buddhas…
…said the Venerable Abbot when he visited this Friday. How right
he is. Gwan Shr Yin Sessions are special occasions. The
Bodhisattva of Great Compassion bestows happiness and plucks
out suffering in miraculous ways. Single-mindedly reciting Gwan
Yin’s name turns anywhere into the City of Ten Thousand
Buddhas.

Just watch how it grows 143

Everyday, cultivators experience a rich treasury of learning thatis the study and practice of Buddhism. In the heart of it, the big
lesson is learning to be a good person.
Disciples of the Buddha, the Bodhisattvas take greatcompassion as foremost… through increasing theirfaith… through becoming sympathetic… throughaccomplishing great kindness… through adornment
with repentance and reform…
Avatamsaka Sutra

Although the Buddhadharma contains supreme, subtle, profound,wonderful perfection of wisdom, its highest application is in therealm of living beings. By going towards the good in everyday life,
by using kindness to make beings happy and compassion to end
suffering, every day becomes a Gwan Yin Session.
The same day of the Master’s visit we were bowing on the rainslick Shoreline Highway in Tamalpais Valley. An old woman camewalking down the road, bareheaded and alone. She wore scruffy
slippers and hunched her shoulders against the cold drizzle. Cars
passed going much too fast on the narrow road, missing her by
inches. She made a purchase at the local “convenience” food store
and then shuffled by us again on her lonely way back home. My
heart went out to this old lady. Why did she have to risk her life andher health on this treacherous road just to get food to eat? Where
was her family? I knew that she could have been my own kin.
There are millions of old people in the world in her situation or
in worse straits. I reflected that establishing the Buddhadharma
here in the West will certainly have a great deal to do with changing
our attitudes towards old people. This old lady needed caring for.
She needed the basics of food and shelter against the elements. By
making homes for our elders and providing care for the lonely oldpeople of the world, we will be doing good and repaying a part ofour debt of kindness to the Buddhas, our parents, our teachers, and144 Just watch how it grows

elders. This is the work of Gwan Shr Yin Bodhisattva. This is thepromise of the City of Ten Thousand Buddhas.
I recalled the Hyatt family of Cambria, a young couple who
made space in their home for old Pappa Joe, their invalid father.
The Hyatts came to visit us and brought old Joe along, bundled inblankets and full of smiles. He was a happy man, despite his
infirmities and failing health. The Hyatt’s model of compassion
shines a light of goodness. It made that day very special. Every day
was Gwan Yin’s day for the Hyatt family.
As I saw the old lady on the road, I thought how good it will be
to bring all our lonely old folks together and teach them about thePure Land, to share with them the peace and joy of reciting thenames of Amitabha and Gwan Shr Yin. By doing this work,
Buddhists will make a great contribution to the world.
This morning I had a dream. It was like a T.V. commercial instyle, like a message from the United Nations. A man and a young
boy stood together. The boy’s eyes were wide and full of wonder.
The man said, as if to a teacher on the first day of school, “Here is
my son. Please train him well. Take good care of him in your schooland show him how to be a good person.”
Following him were four more men, each with his son and they
repeated the same message, one in English, one in Chinese, one inJapanese, one in French.
The Master has always stressed the importance of education andmaking schools into places to provide wholesome training in thebasics of growing into good people. This is the path to
Buddhahood.
The Bodhisattvas… have vast, great intent andinclinations which cannot be destroyed. They intensely
and diligently cultivate all roots of goodness whichbecome accomplished… through seeking learning
without satiation…
Avatamsaka Sutra

Just watch how it grows 145

Instilling Virtue School, Dharma Realm Buddhist University, andthe middle schools and high schools that will be established at theCity of Ten Thousand Buddhas are really important to the world.
The children we have met on the bowing pilgrimage still have pure
light and great trust. If these children can grow into adults with theguidance of True Principles in their education, if they can pass thedifficult years of adolescence in a community of people who
believe in and practice kindness, righteousness, propriety, wisdom
and faith, then the world will naturally turn into a better place. By
following the light of Gwan Yin Bodhisattva and cultivating theDharmas of Great Compassion, we can make education the totaltransformation of the heart and spirit that it should be.
With the elders happy and praying for peace and with theyoungsters excited by their discovery of the world, of great ideas,
and of true principles, and with the middle-aged people busy as
Bodhisattvas cultivating the Way and transferring the roots ofgoodness to the Dharma Realm, then every day is a Gwan Yin
Session and everywhere is the City of Ten Thousand Buddhas.
This is not just a dream. It’s as real as the next thought in our
minds. Before many years pass, the world will know the Proper
Dharma has found it’s new home in the West. People like the Iowa
farmer we met on the Great Highway near the San Francisco Zoo
will no longer say, “Buddhism? I thought that was in Asia. But
you’re Americans? Ever been through Iowa?” I wanted to say,“Yes, I have, Pop. I grew up in Ohio. And before long you’re going
to be proud to tell your neighbors in River City that your sons andgranddaughters have taken refuge with the Triple Jewel, or evenleft the home life to study the Way. Soon your friends will be investigating vegetarianism and Ch’an meditation. You may be reciting
Gwan Yin’s name yourself before you know it. Just watch how it
grows.”
Conversation We’d Like to Hear: 1984
“Buddhists? Oh, yeah, they’re the ones with the big hearts,
right? Educators aren’t they? They take care of the old folks, I146 Just watch how it grows

understand. They’re the ones who don’t fight, right? Yeah, I’ve
heard of them. In fact, I’ve been thinking of subscribing to thatmagazine that they put out and looking into it for myself. What’s itcalled? ‘Yankee Buddha Sea,’ or something like that. I heard about
it on their radio show that comes on every week. Real decent
listening, I’ll say. I like best the sing-along part when they chantthat Homage to the Bodhisattva tune. Yes, I used to think the
Buddha was an Oriental God, but kindness and compassion,
happiness and giving, why that’s as American as cornflakes, yes,
indeed.”The Bodhisattva gives rise to happiness because heis mindful of the ability to benefit living beings.
Avatamsaka Sutra

Signs We like to See: (Posted on the fence outside Pigeon Point
Lighthouse)
Notice: No hunting, fishing, killing, trapping, or
disturbing of any creatures allowed.
by order of the Commandant
U.S. Coast Guard***
Dear Shr Fu,
I had my mind blown three times today by the Avatamsaka
Sutra and by “Vajra Bodhi Sea.” Each time I picked one of them up
for a quote to add to my writing, I turned to lines that read my mind
and mirrored my thoughts exactly! It was just as if the words on thepage were speaking to me, using my own thoughts. It felt totallyuncanny. We disciples are used to the inconceivable way that a
Good Advisor can know our thoughts even before we think them,but when magazines start to mirror our minds it’s something else
again!

Just watch how it grows 147

Flower Garland RoundEverything is made from our minds alone.
Everything exists within the Dharma Realm.
The Dharma Realm is contained
within the Flower Garland Sutra.
The Sutra came from the mouth of the Buddha.
The Buddha lives in the hearts of all beings.
All beings live within the Ten Dharma Realms.
The Ten Dharma Realms are fathomed
in a single thought.
Everything is made from our minds alone.
(repeat until the mind falls silent)

From compassion and kindness
and the power of vows
Appear and enter the practices of the ground;
Gradually there is perfection of the mind.
Wisdom’s practices are not reflections’ realm.
Avatamsaka Sutra

We have learned that nothing we have thought, or written, or
said matters as much as a single, silent, sincere bow. The visions,the insights, the dreams, and the revelations all bear on the actual
practice of the Dharma in the same way a match reflects on the sun.
It’s the doing, the effort, the faith in following instructions, and thegiving that tell the story, wordlessly. What a discovery. Reality is
totally empty, real and true. But it’s also totally the Dharma, thetruth of reality like it really is, a gift from the Buddha’s great kindheart.
I return and rely in reverence to the Triple Jewel of all time andspace. May all beings remember their original home within the148 You’re only kids, of course you didn’t believe

Proper Dharma. May all beings return to their roots and go back tothe source of original purity.
disciple Kuo Chen (Heng Sure)bows in respect

You’re only kids, of course you didn’t believe
Early Spring, 1979
Muir Beach
Dear Shr Fu,
Back on Devil’s Slide I made a vow to never again seek private
relationships or anything that excludes or rejects others. That night
I had a dream about the Master dying and I saw a powerful dragon.
When Shr Fu visited us back in Pacifica he asked, “Any dreams?” I
related the dream and the Master said, “Oh, so you want me to die,huh?”“No, Shr Fu, that’s not it at all!” I protested.
“I’ll die for you,” said Shr Fu.
“I have to die by myself,” I replied.
“Then I’ll live for you.”“I have to do that on my own, too.”“Well, then, what use am I as a teacher?” Then the Masterrecited a verse:
Eat your own food to get full;
Resolve your own birth and death.

You’re only kids, of course you didn’t believe 149

Later, I thought to myself, “Is it really the case that I wanted Shr Fu
to die?” I didn’t really feel settled about it at all. But I let it go, or
so I thought. (The “dying” has to do with my “mind for desire”
dying. This is the dying the Master was referring to in saying hehoped I would die soon, that is, “hurry up and kill off your view of
self; your mind of selfish desire.”)When the Master visited the next time we were on Mt.
Tamalpais. A lot had changed inside. I saw my faults and bad habits
like never before. I felt after two years of bowing I was only justbeginning to face up to my deepest faults and big view of self. I was
humbled and ashamed. Moreover, it was due to the Master’s timely
instructions and help that I was able to see this—not my own
insight. Specifically, Shr Fu advised me to close my mouth. And inclosing my mouth my eyes opened a little.
Right after the Pacifica visit as the Master was preparing toleave and I was all set to “stand on my own,” two hostile men cameup. I felt confident I could turn their attitude. I started rapping andverbally sparring with them. Shr Fu leaned out the car window andyelled. “No need to talk. Don’t talk so much!” I had felt my energy
draining in talking with the men but didn’t know why. The two“men” turned white as sheets at the Master’s words and ran down
the road. They were not people at all. Shr Fu smiled and said, “See,
I chased the demons away from you. Ha, ha. See you later.” It wasa lesson I’ll never forget.
Now, on Mt. Tamalpais, I saw the foolishness of my assertion“I can stand on my own.” (To really stand on my own I need to truly
be able to recognize myself and have no self to stand on.) Duringthat visit the Master looked me right in the eyes and said with asmile, “So now you can stand on your own, huh?” The next day
while bowing I understood the dying dream. I did, in fact, wish Shr
Fu would “die.” Unconsciously my ego wanted to live and so I
dreamed of Shr Fu dying. When I first saw the Diamond Sutra, I
ran away and avoided it. Why? Because I knew it was about thetruth of no-self. When I first met Shr Fu I couldn’t and wouldn’tbow. I was too proud. The “emperor” doesn’t bow to anyone. Now

150 You’re only kids, of course you didn’t believe

after two years of bowing and seeing the emptiness of my big self,
I still resist “dying” and instead dream of my teacher dying. “Ifyour teacher dies, no one will be around to subdue you. No one willcall your trip and stay on your case,” was the unconscious false
thought behind it. Basically, I didn’t want to face this. I didn’t wantto admit that I could have such a shameful thought about myteacher. I wanted to hide my faults and cover over the bad parts. But
I’ve been that way, sneaky and not straight, and it only brings
suffering to everyone. I know I have big faults, but I am not goingto add to them by being a phony ever again.
Too late to apologize to the Master. He had already left. By not
being right out front, I miss opportunities. I’m always behind
myself, which is why I need a “Good and Wise Advisor” who isalways ahead of me.
This week Shr Fu stopped by again.
Shr Fu: “Anything to say?”Heng Ch’au: “There’s been lots of changes. Shr Fu, since yourlast visit I know now my dream of the Master dying was my ego notwanting to die.”
Shr Fu: “Sure, then no one would be able to control you.”
Heng Ch’au: “I’m ashamed, Shr Fu, I’ll change.”
We then sat down to talk. The Master sat on the car bumper. It
had just been raining prior to Shr Fu’s arrival. Now it was sunny,
but the ground was mud. My hat was lying on the ground next to the
Master’s feet. Shr Fu casually put his foot out, stepped on my hat,and began grinding it into the mud and wiping the dirt off his shoes
all over it. I wanted to say, “Hey, Shr Fu, don’t! That’s my hat!”
But then the thought came into my mind. “That should be myhead the Master is stepping on. I deserve it.” I figured the Masterthought it was just an old hat on the side of the road. Then the
Master picked up my hat, carefully brushed off the mud and dirt,
folded it neatly and handed it to me. “Heh!” I thought, “The Masterknew all along that was my hat. What’s up?”

You’re only kids, of course you didn’t believe 151

After Shr Fu left, I understood the wordless teaching with thehat. When I first came to Gold Mountain I felt I was pretty good. I
felt at home, except for the bowing, especially the practice ofbowing. Then one night the Master said in the Sutra commentary,“It’s just like someone always wanting to be number one. They’realways looking for a high hat to wear… wanting everyone to givethem a high hat so people will say, ‘He’s really great. He’s number
one.’ Isn’t that how it is?” The words went right to my heart. That
was exactly my attitude and the Master saw it, read my very
thoughts. I bowed to the Master that night. But my high hat didn’t
fall off with one bow.
By rubbing my hat in the mud, I felt the Master was saying, “So
now you recognize a little. All is forgiven if you can change for the
good. Here, put your hat on, but remember it’s not a crown. Don’t
run out and be emperor again.”
Push over Mt. Sumeru
The mind ground is flat.
Jealousy, arrogance
Ultimately are invisible.
Cultivation! How could there be
Anything more esoteric or wonderful?
Put down the three minds and four marks
And Buddhahood accomplishes itself!
Master Hua

A dirty hat and a lesson in the level equality of all things. No
one is number one. The nature is flat like the ground. Be humble.
Keep your mind contrite and compassionate. Put it all down, andBuddhahood takes care of itself. The verse says:
Offenses arise from the mind,
yet the mind is used to repent.
When the mind is forgotten,
offenses are no more.

152 You’re only kids, of course you didn’t believe

When both mind and offenses
are eradicated, both are empty.
This is called true repentanceand reform.
Shr Fu, I am deeply ashamed of my arrogance and for thetrouble I’ve caused. I’ll change. I don’t ever want to “go back to thepalace” and be emperor again. My home is the eternally dwelling
Buddhas, Dharma, and Sangha of the ten directions. I’m going toturn my back on the dust and unite with enlightenment. I’ll try mybest, bowing in repentance and reform.
Peace in the Way,
disciple Kuo T’ing (Heng Ch’au)bows in respect***“…standing on my own.”
There was a time I thought I could prance off by myself to themountains and get enlightened. “Who needs a teacher?!” I thought.
But somewhere inside I knew I needed a wise advisor. The ego’s
tricks and all the states of mind that arise with cultivation are hard
to recognize on your own. The biggest demon is one’s own self andit’s the hardest to break through. It’s like a knife trying to cut its
own handle. But having a good knowing advisor doesn’t guarantee
success. You have got to follow instructions.
This month the Master paid us a visit. Before leaving hecautioned us on accepting offerings. “Just be really careful.” We
weren’t careful and got food poisoning. At the peak of our illness
the Master returned. “Anything special happen?” he asked.
“Yes, Shr Fu, we’ve been sick for three days. Bad food,” I said.
“Oh? See?” replied the Master with a knowing smile and a lookof “I warned you, didn’t I?”

You’re only kids, of course you didn’t believe 153

During the roadside visit we talked about food, sex andcultivation. I said, “Shr Fu, two years ago in Los Angeles, you told
us that cultivators who ate good food can obstruct their Way-karma
from too much fuel. I didn’t believe it then, but now I know it’sreally true.”
Shr Fu: “You’re only kids. Of course you didn’t believe,”answered the Master.
“Well, never again will I not believe and I will always follow
instructions,” I thought to myself.
The Master said, “Holding that extra essence and being patientwhen it wants to run out—just that is cultivation. Otherwise…
(here the Master pantomimed like a nervous, puffed-up balloon thatsees something attractive and instantly deflates.) You get turned bywhat you see and suddenly you deflate. Then there’s no more
problem, no more pressure. If you cannot deflate, that’s cultivation.
It’s right ‘here.’”The very next day, the pressure inside was fierce and pulsing.
We took a break to meditate. I grabbed the wash basin to clean up.
When I turned around from the door there was a pretty woman
standing right in front of me, smiling and staring, blocking my way.
“Hi, what are you doing?” she asked softly. I caught her eyes andlost mindfulness for a split second. Just like the full balloon…
“suddenly there is no more problem, no pressure.” Try again, andthis time follow instructions.
He vows that all living beings constantly meet goodwise advisors, concentrate on, carry out, and not
oppose their instructions.
Avatamsaka Sutra

I couldn’t believe it! How could I be so slow and stupid? Even
when I get such a remarkable teaching the day before, I can’t“concentrate and carry out” the teaching. The Master’s timely
instructions and true words go in one ear and out the other and eachtime I take a fall.

154 Don’t think“I can stand on my own” wasn’t an assertion of true strength. It
came from the false mind. It wasn’t from self-control, but, rather
from a self that didn’t want to be controlled. My independence waspremature and unnatural—an act of ego rebellion, not trueliberation. I was just attaching to a state and being turned by a false
thought. The ego resists dying in ways that are hard to believe andsee through. Right here is the importance of a Good and Wise
Advisor: no matter what age you are in years, your wisdom age is achild’s. It’s said one can’t trust one’s thoughts until the fourth stageof Arhatship… how much the less as a first stage novice?! As soon
as you think you’ve got something, you’re ripe for a loss. Hard toascend, easy to fall. A good guide makes all the difference.
disciple Kuo T’ingbows in respect

Don’t think
Mach 28, 1979

Dear Shr Fu,
Truly recognize your own faults and don’t discuss
the faults of others. Other’s faults are just my own.
Being of one substance with everything is called Great
Compassion.
Master Hua

Shr Fu, it’s funny that I can’t criticize anyone anymore. Everytime I see something to criticize these days, I get an immediate
feedback in my mind that says, “Wait a minute, don’t you recall

Don’t think 155

when you did the very same thing yourself? How can you standapart from anyone and judge them? Return the light. Those are yourown faults you are looking at and disapproving of.” For example,
I’ll see a sports car driver speeding around a curve and think, “How
can he put himself and others in danger like that, just for thrills?”
Then I remember how I used to drive fast cars—no difference.
Return the light. Don’t fight.
I’ll see tourists hop out of cars, run up and photograph theGolden Gate Bridge or the scenic coastline and then jump back intheir vehicles and zoom away without ever actually looking at thesights, without ever being there. It seems like such an empty
exercise. Then I get my warning buzzer: “Don’t criticize! Returnthe light. I used to live far away from the present. Stuck in worries,
dreams, and future fantasies, my feet rarely touched the ground.
Who am I to criticize anyone else? It’s only my own bad habits that
I’m seeing and rejecting.” What’s going on here? It’s called“attaching to appearances” and being confused by false thoughts.
The Sutra explains it like this:All worlds in all directions are completely createdby the distinctions made in their thoughts. As for boththoughts and non-thoughts, there is nothing that can beobtained. In this way the Bodhisattva understands
thought.
Avatamsaka Sutra

I spent so many years being pushed around by my false
thoughts! I felt there had to be a plan in advance for every action. I
made lists of projects and nailed down details before I made amove. Of course, I was never very happy. I was too bound up by thechatter of my mind. At every hand I sought self-benefit. I knew thescore before I played the game. Take a loss? Never.
Why did I always feel tired and burdened down? Because
discriminating right and wrong, chasing benefit and running fromthe fear of loss takes a lot of energy. And ultimately it’s in vain.

156 To serve the Buddhadharma

There is never an end to rights and wrongs. Only by giving up thechase for self-benefit does the mind find peace.
On san bu yi bai, the Master’s basic instruction to us has been“Don’t do any false thinking.” “Don’t think.” Why? Because theEgo, the Self that seeks advantage is a phantom, an illusion thatlives only in our thoughts. The Ego is the boss that pushes us into
the ridiculous pursuit of benefit and fame. When thoughts stop andthe Ego disappears, everywhere is peaceful. All dharmas suddenly
look flat and empty. All appearances and rights and wrongs vanish
because the mind no longer needs to separate and name the world,
there’s no more Self to defend. The demons are subdued and every
day is happy.

To serve the Buddhadharma
March 30, 1979
Above Stinson Beach
Dear Shr Fu,
We are constantly astonished by the magic of the Avatamsaka.
When we read from it each night after the ceremony, unmistakablechanges happen. If we are tight and nervous from our falsethoughts and mau bing’s the Sutra relaxes us and gives us courage
to continue. If we are irritable or feeling off center, the Sutra cools
the fire and brings us back home. If we are happy, the Sutra
celebrates with light.
One night several weeks ago, I was feeling pressure in my head,
my body ached in every joint. I was ready for a fight, anything to let
off the steam. But when I opened the Sutra to translate from theEighth Transference section, all my heat transformed into a feelingTo serve the Buddhadharma 157

of crystal clarity and kindness. I recognized my state and pulledback on the light that I was ready to shoot out. After the reading was
finished I was reaching for an incense stick to begin our
Shurangama Mantra recitation, when suddenly I had an instant’s
vision of the age and the importance of our Sutra. Time seemed tostand still as the vision flashed by. Here’s what I saw. It was like amovie, as if Hollywood had filmed a story to illustrate the raretreasure that is the Buddhadharma.
The supreme, profound, subtle and wonderful
Dharma is difficult to encounter in billions of aeons…
A band of people of all ages and races are travelling throughdeep and dangerous caves. The trail is long, narrow and filled withhazards. Their journey requires courage and stamina and faith.
There are many trials and setbacks, but they do not weary of thewalking. They are guided by a pure golden light that leads themforward through all the peril. On the walls of the caves are thetraces of ancient civilizations. The company passes through levelsof measureless time. Layers of entire worlds pass by with thestories of their coming into being and dying away recorded on thestones.
Finally, the travellers reach the source of the golden light. It isa secret fortress that conceals a library. It is made of vajra andlocked with a magic power. Only beings with blessings and goodroots may enter. Gods, dragons, and uncanny creatures guard thedoor.
Once inside, the company walks by the book racks in the outerchambers. They contain texts of ancient knowledge: the planets, theherbs, mathematics, music, languages, literature, and encyclopedias of practical arts and ritual. The group walks past this worldly
lore, it is valuable and worth preserving, but the light leads them on
to another locked gate in the heart of the library. Awesome
warriors, tall and pure, guard this crypt. They pay their respect to itwith deep reverence. Within the crypt is a treasure chest which158 To serve the Buddhadharma

gleams with dazzling, jewelled light. This is the ultimate adorned
place, the sanctuary of the Holy of Holies, the pinnacle of agelesswisdom.
The lid of the chest creaks open and a pure light blazes forth.
The company breathlessly inspect the contents: crumbling scrolls
and cobwebbed parchment. The printing is faint, the punctuation is
missing, the meanings are hard to understand. No one has studied
this wisdom for a very long time, very few practice it. But there isa feeling surrounding the chest. The group recognizes that this is a
jewel beyond price, a treasure to be preserved and protected at all
costs. It must be cherished and made known everywhere. Its truths
must be practiced.
The group sits at the feet of their leader, one with wisdom andexperience. He shows the group how to correctly venerate thetreasure. He explains it for them. He calls it Dharma, the ultimate
principles, the road to the end of suffering, the methods for gaining
lasting and genuine peace and joy.
…I now get to hear it, see it, and hold it in my hands,
and I vow that I will understand the Tathagata’s true,
actual meaning.
The company of travellers are very happy. They recognize thevalue of their discovery and they marvel at their good fortune.
Together they make great vows to give their lives to the Dharma, toprotect it, to translate it, to practice it and make it known in all
future times and places. As they make these vows the light radiatingfrom the chest doubles in brilliance. A change takes place in the
texts themselves: the words on the ancient pages grow more
distinct. The books take on a new life and a new strength. The
Bodhisattva guardians, the gods and dragons and all the protectors
are delighted. The vows made by the company revive the holy
Dharma and keep it in the world.
The light from the crypt in the secret library beams out and cuts
through the cave walls. It illuminates all worlds, all civilizations

To serve the Buddhadharma 159

throughout measureless time. Suddenly the company of walkers
find themselves no longer underground. They now stand on a pure,magnificent mountain peak.
They have in their possession countless expedient means andtools for giving the Dharma to all beings in their great big family.
The leader of the group explains that the secret library was in theirhearts all along. But it required the journey through the caves andbraving the dangers and the toil to discover it. The company isoverjoyed and with great vigor they set off down the mountain to do
the work of filling their vows. They know they will meet again.
That was the vision and as I looked at the Sutra rack in our
Plymouth which holds our neatly bound and clearly printed
Dharma books in English and Chinese, I realize that we must not
take our good fortune for granted.
Disciples of the Buddha are steeped in the purest of the Proper
Dharma. It is our highest responsibility to keep alive and fresh our
vision of the precious treasure we possess. The presence here
among us of the Proper Dharma, the real road to Buddhahood, is therarest of jewels. It is nothing short of miraculous.
Like the members of the company in the vision, my happinessat being able to serve the Buddhadharma and to give my life to the
Triple Jewel is measureless and boundless.
Disciple of the Buddha,Heng Surebows in respectHeng Chau writes: "Surprise! The Master rode all the way from
Los Angeles with some disciples to pick us up and take us toGold Wheel Monastery. Seeing the Master with his bright robeand sash and wise and awesome deportment at the gas station
we just bowed past a few days ago is a mind blower!…

“…That's the way it is in the presence of the Master: whatever
happens happens deep and is not soon forgotten. And always
expect the unexpected!"

162

Kindness is supreme
April 2, 1979
Shoreline Highway, Stinson Beach
Dear Shr Fu,
This is an experience I had during the holiday season last year.
I only now have found time to write it up.
I should rescue and save all beings and set them inthe place of ultimate peace and joy! Therefore, theBodhisattva immediately brings forth the bright
wisdom of great kindness.
Avatamsaka Sutra

Kindness is supreme. Kindness can make us happy all the time,
because kindness comes from giving and making others happy.
Giving makes everyone happy. To be truly kind you have to havegiven yourself way, given your afflictions away, given everything
away, let it all go.
Being brittle and hard is easy
It takes courage to be kind.
Being stingy and selfish comesnaturally to the weak, but
It takes strength to be compassionate.
Holding on to the self is not wisdom,
But it takes faith to let go.
Doubts and fears are greed for benefit.
It takes giving to be happy.

Kindness is supreme 163

As I bowed in the icy shadows of the rocks on Christmas Day
last year the voice of a wise, kind teacher in my ear gave me faithand courage. He said, “C’mon, let it all go. I’ll catch you if you
slip.” In my heart I stepped over a chasm with eyes closed andfound myself on another shore. Without thoughts in my mind, thepeace and light was pure joy. Everything was okay. My heart
wanted to give the happiness I felt to all beings. Every hard andselfish atom in my body felt permeated with the light of kindness.
Dwelling peacefully in an attitude of giving, all his
faculties are happy, his merit and virtue increase.
Producing a wholesome joy and desire, he ever enjoys
the practices of vast, great giving.
Avatamsaka Sutra

Just then I bowed into the sunlight, out of the shadows, and took
a good look at the selfish, fearful heart that I have lived in all theseyears. When I seek benefit from others, when I seek their approval,
I cannot be kind. When I hold on to a self and project my fears on
to others, I cannot be kind. Seeking approval and fearing hurt bythemselves are the cause of my unhappiness. I make it all up by
myself, in my own mind. Fear itself is the poison and the pain, it’s
not the object of fear that causes hurt. Give up the fear habit
projection, stop seeking self, return the light and happiness fills theworld.
Faith in my teacher’s voice gave me strength.
Strength gave me courage to act.
Courage helped me give up my fears.
Giving up the fear itself brought happiness.
I rested in the heart of happiness that day. I felt clouds of black
ch’i disperse from my body. Kindness came naturally with thepractice of giving. The more giving, the more kindness; the more
kindness, the happier the heart. To maintain happiness is easy when
one gives to make others happy. With kind thoughts one is happy

164 Kindness is supreme

and wants to share it to make others happy, too. This refills theoriginal happiness without exhaustion.
Giving the Dharma is the highest giving and it makes for thehighest happiness in return.
To leave the home-life and cultivate the Way is the highest
kindness, because it makes one able to give the Dharma without
rest.
As I bowed on that rocky road, I realized how deeply good it isto practice the Dharma. Reciting the name of the Buddha is great
kindness and great goodness. As we bow, we recite the name of the
Avatamsaka Sutra and the Avatamsaka Assembly of Buddhas andBodhisattvas. We say the word “Buddha” twice and Bodhisattva
once with each bow. Just this alone is a happy deed, a way to giveto others. It is a kind act. It is enough to fill the world and the heart(no difference) with light, joy and peace. All the happiness begins
with giving, giving up the self, contemplating freedom. How fine itfeels to be content and seeking nothing, unbound by all theafflictions we make for ourselves, on account of our Self.
At the place of seeking nothing there are no worries.
Be content, give up all afflictions, doubts, fears.
If you know contentment,
you will always be happy.
If you can be patient,then you naturally are at peace.
Give all thoughts of Self away. Stop thinking and get happy. Thenbe kind and make others happy. How? Give Dharma by cultivating
the Way.
He vows that all beings will perfect the speaking of
the Buddha’s road to Bodhi, and constantly takedelight in the supreme giving of Dharma.
Avatamsaka Sutra

Kindness is supreme 165

A family of Dharma-friends joined the bowing that morningand “manifested bodies to speak the Dharma.” Passers-by saw
seven disciples of the Buddha praying on the highway, cultivating
the Buddha’s road to Bodhi with happy hearts.
When the Bodhisattva cultivates the practice ofgiving, he makes all beings happy and delighted.
Avatamsaka Sutra

Cultivation gives;
Giving makes happy;
Happiness wants to be kind and give;
Kindness wants to cultivate.

Did the state last? No. It was a state, and states come from themind, they change like the weather. It was a natural thing. I didn’t
seek it, it came by itself. I didn’t attach to it, it left by itself. I admit
it was the happiest I’ve been in my 29 years of living. Until my Self
has been completely given away I will still turn and flow in
attachments and false thoughts. Now happy, now afflicted. I don’t
want it this way, and I don’t want it any different. I just want tocultivate the Way with a single mind and really learn to give. I wantto unite my light with the light of the Sutra.

166 Bodhimanda in a wilderness

In thought after thought the Bodhisattva makes
increasing advance into the Perfection of Giving.
Avatamsaka Sutra

disciple Kuo Chen (Heng Sure)bows in respect

Bodhimanda in a wilderness
April, 1979
Near Stinson Beach, California
Dear Shr Fu,
Daily our resolve deepens. Each obstacle and demon we faceleaves us stronger and happier in the Way. Yesterday I wrestledwith a doubt demon all day. The demon was my own false thoughts,
not outside. I borrowed strength from my vows and light from myteacher to subdue this demon. Today the world looks different. The
world didn’t change, my mind did.
The weight and dust of all the doubts and false thoughts lifted
like the dark clouds at the end of a coastal storm. What I saw wasvery simple. For endless miles everything was clear and calm,
empty and still. For two years I’ve been a monk but the only
monastery I’ve lived in is my own mind.
“The straight mind is the Bodhimanda.” The Master said this in
Hong Kong as we climbed the steep hill to visit the simple Wayplace, Western Bliss Gardens. It stuck with me. Today I foundmyself returning there like home. Western Bliss Gardens made astrong impression. Rough wood and stone, quiet, sunlight coming
through the trees and open windows. Nothing in excess orBodhimanda in a wilderness 167

decorative. It was like a simple shelter in the wilderness meant only
to keep out the elements and to realize the Way within.
My own monastery, my mind, should be this unadorned andbasic. What really matters? Just being a real person and getting ridof all coverings of jealousy, arrogance, stinginess, and affliction is
my work. The greatest good I could do right now is to clean up my
Way-place—and truly purify my mind. Leave behind all false
thinking and be “one of the Way with no mind.” No thought for thepast, present or the future. No mark of a self or others, of living
beings or a lifespan. I should work hard, live simply and close tonature and give no one hassles or obstruction. Just be “pure,peaceful and happy” was the Buddha’s instruction. “Do good. Do
no evil. Offer up your conduct according to the teaching, and purify
your mind.”
I feel like I’m starting from scratch: building a pureBodhimanda in a wilderness. Trying in each step to be true within
the true. In every thought subduing my greed, anger and stupidity,
and returning to principle. Sweeping out all marks and throwing
away all dharmas. “Constantly brush it clean and let no dust alight.”
The foundation work is the bowing with a single mind. Bowing
levels the gilded palace I’ve caged myself in. Living close to nature
is holding pure precepts and guarding my mind from error. It’s soclear that there is nothing outside; it’s all made from the mind.
If one wishes to know all Buddhas of
the three periods of time,
Contemplate the nature of the Dharma Realm:
Everything is made from the mind alone.
We read some lines from the Avatamsaka the night before, thatreally went to my heart. I thought, “This is so good and true. I
should be this way. But I am not like this. Where do I begin?” The
next day I had this vision and realized that all Buddhas of the past,

168 Bodhimanda in a wilderness

present and future are just made from the mind alone. I should
begin right where I am: purify my own ground of enlightenment,
rectify my own mind. This is the Bodhimanda, nowhere else.
These were the verses we read from the Avatamsaka Sutra:
He fulfills the level equalityof all Buddhas of the past
He accomplishes the level equalityof all Buddhas of the future.
He peacefully dwells in the level equalityof all Buddhas of the present.
He practices the states of all Buddhas of the past.
He lives in the states of all Buddhas of the future.
He is the same with the statesof all Buddhas of the present.
He obtains the good rootsof all Buddhas of the past, present and future.
He perfects the seed-natureof the Buddhas of the three periods of time.
He dwells in what is practiced by all Buddhasof the past, present, and future.
He accords with the states of all Buddhasof the three periods of time.
Peace in the Way,
disciple Kuo T’ing (Heng Ch’au)bows in respect***
P.S.: When the Master visited us last month he said, “Tomorrow
is Gwan Yin’s day. We’re holding a session. We’ll be tying up theBodhimanda in a wilderness 169

boundaries tonight (big smile). You’ve got greedy thoughts about
attending, don’t you? Well, don’t worry. For you, here doing Three
Steps, One Bow, every day is a Gwan Yin Session; every day
you’re at the City of Ten Thousand Buddhas.”
A straight mind is the City of Ten Thousand Buddhas. When themind is straight no matter where you are, you’re at the City. Whenthe mind is crooked, then even if you were at the City of Ten
Thousand Buddhas, it would only be the Old State Hospital.
Bodhisattvas are made from people.
Buddhas come from what people cultivate.
A straight mind’s the Bodhimanda,
practice understands;
A straight mind’s the Buddha City,
every Buddha’s made by hand.

170

It’s all made from the mind alone
April, 1979
Near Pt. Reyes, National Seashore
Dear Shr Fu,
He leads all living beings through the wilderness ofbirth and death with its places of danger until theysafely arrive at the City of Sarvajna. He and all living
beings do not experience disasters. Therefore, theBodhisattva should never be lax.
Avatamsaka Sutra

Every day, I eat, sleep, and wear clothes. I’m not the least bitlax about this. Why do I eat, sleep and wear clothes? So I cancultivate, not so I can eat, sleep and wear clothes again tomorrow.
The focus of my effort and thoughts should be cultivation. I should
be vigorous and hurry up, cross myself over so I can lead others“through the wilderness of birth and death.”
Last night, I thought to myself, “Here you are in the middle ofthe ultimate path and you still drag your heels and cheat. All yourinstructions are pearls, hard to meet with in a million kalpas, andyou don’t truly cherish them. Cross over and truly realize yourheart’s resolve to end suffering for all beings. Don’t be lax! Start
with the bowing and meditation,” I told myself.
“Don’t do any false thinking. Whatever you feel you can’t put
down, put it down the hardest. Purify the mind, this mind. It’s allwithin your own mind, not outside. The absence of false thoughts
and defiling attachments is enlightenment. Concentrate to theIt’s all made from the mind alone 171

extreme while walking, standing, sitting and lying down. Singleminded concentration crosses all over to the other shore,”
instructed the Good Knowing Advisor within. Simple instructions
often hold the deepest truth.
Last night, during meditation, I was struggling with the pain
and nervous-ninny mind that wants to always quit and dosomething else. Out of the blue, this verse from the Avatamsaka
Sutra appeared:
His mind does not falsely grasp at
dharmas which have passed by.
Nor does he greedily attach tothings which have not yet come.
He does not dwell any placein the present,
He understands the three periods oftime are completely empty and still.
All my false thoughts are rooted in the three periods of time.
With a single mind, there is no time and there is no not-time.
There’s just nothing at all. Everything is “completely empty andstill.” “In bowing and meditation, from now on, you should look at
it this way. Just be with ‘no mind’. Don’t worry or get nervous.
Don’t get all hung up. Let all your doubts and false thoughts go,” I
exhorted myself.
What about attachments? I think about things I like and things I
fear, things I want and things I don’t want. Things, things, all thesethings. Things I long for from the past, things I hold on to in thepresent. Things that are coming in the future. “How are you goingto get free of all these things that tie up your mind?” I thought.
Then, just like before, the Avatamsaka appeared from empty spacein my mind, with a passage we have just translated.
If the Bodhisattva is able to not be attached to all
dharmas, then he is also not liberated from all
dharmas. Why? There is not the slightest dharma

172 It’s all made from the mind alone

which exists, whether presently produced, alreadyproduced, or about to be produced. There is not theslightest dharma which can be grasped. There are nodharmas which can be attached to. The true
appearance of all dharmas is this way; it has no selfnature.
Bang! How could it be more clear? Within these two passages
is all I need to quiet my worried, rambling mind. I have no moreexcuses to go on like I have in the past: cultivating some, false
thinking some; cultivating some, attaching some.
Somehow, last night, a door was opened in my mind by the
Avatamsaka. Its wisdom gave me the boost needed to get on withbeing “right on.” Only the practice of uninterrupted “pure mind,
continue, continue” remains. If I don’t finally put to rest all my
doubts and mind’s stupid clatter, then who will do it? There’s noplace outside on which to rely, there’s no place inside to hide. I
know now clearly that my false thoughts are not okay, my
attachments are not the real thing. Almost two years and only now
am I truly ready to start bowing with a single mind to the City of
Ten Thousand Buddhas.
It’s spring. The whole world is speaking the Dharma. The
Avatamsaka is everywhere and everything keeps saying, “It’s all
made from the mind alone. It’s all made from mind.”
Grateful and happy in the Way.
disciple Kuo T’ing (Heng Ch’au)bows in respect

173

The Bodhisattva Path is home
April 1979
Near Pt. Reyes, California
Dear Shr Fu,
Some people say, “Get a job! What a waste of talent.” Otherssay, “Yes, but why do you give up all of the good things in life?
You could be really comfortable… a good job and all.”Why aren’t we “successful”? When I was in graduate school
there were more students than jobs. Everybody was uptight,
nervous, and worried. There was intense competition to the point ofcheating and nervous breakdowns. Some people were literally“worried sick.”
It wasn’t just that way in the teaching field, but the whole job
market was glutted and good positions were hard to get. Many of
my fellow students were married and had families to support.
Making ends meet was not easy.
I also saw that many good paying jobs involved a lot ofcompromise. Personal integrity and freedom seemed to take second
place to not rocking the boat and keeping in good standing. This
made people even more nervous and confused. They worried theywouldn’t get a good job, and then they worried about losing it ifthey got a job.
I looked for jobs nobody else much wanted. Partly I felt there
would be one less person to worry about getting ahead of or losing
out to for a job, grant, or scholarship. It felt honest and not a big
thing. It eased the pinch a little for others and I liked living
marginally. It gave me time to look into things—like yoga, t’ai chi,174 The Bodhisattva Path is homehiking and meditation—that didn’t pay off but were reallyinteresting.
When I started to teach, I saw students were under a lot of stressand not at all sure about their lives. They had questions “who am I,
where am I going, there’s a lot of injustice and poverty in the world,what am I doing that matters?” The material I was supposed toteach didn’t deal with their real needs. It was irrelevant. They
studied to get a grade and I taught to get a paycheck. How could
something that made my colleagues so worried and didn’t help mystudents be worth pursuing as a career just to pull in $15-20,000 ayear?
Fellow students had hundreds of rejection letters from all overthe country pinned to their office doors. During the doctoral exams
the fellow in the test room next to me froze in panic. He just stared
at the wall for eight hours. It was his last chance to pass or be
kicked out and lose his fellowship to Europe. He just couldn’t takethe pressure. When I shared my feelings with a senior faculty
professor, he matter-of-factly said, “That’s why I chose this field…
you can avoid these matters.” Things never felt right after that.
Whenever I went after a good job or a name and fame position,
I felt burdened and not honest. In my mind I knew I was climbing,cheating, and turning my back on the path with heart. At that time,government and business were rife with corruption and scandal.
Almost any of the good jobs implicated you in this bad energy andadded more suffering to the world. The way of the world was:“your loss is my gain; every man for himself.” I couldn’t participate
knowing this. I couldn’t put it down either. Why? Because I wanted
to be #1 at everything. The desire to be the best, to be #1 kept mefrom being real and true to my heart and tied me in knots for a longtime.
Even the marginal jobs entailed “eating crow” (as a teacher
once called backing down on your moral principles to “make it” inthe world). I ended up working the night shift at the hospital’s
psychiatric unit because I couldn’t go along with electric shock

The Bodhisattva Path is home 175

treatments, drug “lobotomies”, pretending not to know what I wasdoing. “Eating crow” is everyone’s loss. No man is an island.
I didn’t have the guts or the vision to do more. I straddled thefence between trying to “make it” and doing what was right. Not
until I came to Gold Mt. Monastery did I get off the fence and takea stand. The Bodhisattva Path is home.
He (Bodhisattva) can take himself across and cause
others to cross over. He can liberate himself and cause
others to gain liberation; subdue himself and cause others
to be subdued; gain still tranquility for himself and cause
others to obtain still tranquility. He can gain peace andsecurity for himself and cause others to gain peace andsecurity. He can leave defilement and cause others to leave
defilement. He can purify himself and cause others to be
purified. He can enter Nirvana and cause others to enter
Nirvana. He is happy and he makes others happy.
Disciples of the Buddha, the Bodhisattva has thisthought: “I should follow all Tathagatas and leave allpractices of the mundane world. I should perfect all the
Buddha’s Dharmas, dwell in the supreme place of evenequality, with a level mind contemplate all beings. I should
clearly penetrate through all states and leave behind all
mistakes; cut off all discriminations and forsake all
attachments. I should use clever skill to make my escapewith my mind constantly dwelling in peace, in supreme,
inexpressible non-relying, unmoving, measureless,boundless, inexhaustible, formless, deep, profoundwisdom.”Disciples of the Buddha, this is the Bodhisattvas Mahasattva’s second practice, that of benefitting.
Avatamsaka Sutra

176 The Bodhisattva Path is home

Now we have a “good job.” It’s called, benefitting. Trying to be#1 is a waste. Selfishness wastes blessings and the jewel within.
Seeking self benefit leaves the whole world poorer. We work for
the Buddha. It’s the best job in any world. “He gives (to all beings)
the doing of the Buddha’s work.” (Avatamsaka)
disciple Kuo T’ing (Heng Ch’au)bows in respect***
P.S. We are in a parking lot of a laundromat. As I finish this letter,
two men look over into our car. “What are you reading, dude?” asks
one, looking at the Avatamsaka sitting on my lap. He shakes hishead and says, “Get a job!” I was looking up this quote:
He does not defile the Buddha’s household
nor abandon Bodhisattva precepts.
Taking no delight in worldly matters,
he constantly benefits the world.
I thought, “We have a job. It’s ‘taking no delight in worldly
matters.’”***
Dear Shr Fu,
This is the verse the Master gave me in Pacifica:Your words are false and your excuses many.
(When you) value your energy,
you can become a Buddha.
Still dreaming? Stop talking anddo no more false thinking.
Awakened? Originally there were
no words in it at all.

The Bodhisattva Path is home 177

My name is Kuo Chen, Fruit of the Truth, because I have been aliar. My mouth karma is extremely heavy. Only after practicing“returning the light to shine within” and “seeking the completion of
oneself” have I begun to recognize the depth of my bad habit offalse speech. It permeates my bones.
The Bodhisattva accomplishes the foremost honest
and true speech… he obtains the non-dual speech of all
Buddhas in the three periods of time.
Avatamsaka Sutra

I wrote a half-dozen notes to Heng Ch’au over the past two
weeks and each one was misunderstood. Each note back-fired andrequired more writing to clarify the meaning.
I realized that my hu fa doesn’t believe what I say! It’s mykarma as a liar. I vowed to stop writing altogether, using theprinciple “originally there are no words.”
Then, by continuing to return the light, I understood more. The
answer is not to cut off the tongue, but to cut off the self and its
defensive habit of lying.
“Master, why would someone tell a lie?” I asked.
“Because he wants to cover over his ugliness. He only wants
others to see his long points and he hides his faults by telling lies,”
the Master replied. “Don’t you think that’s how it is?”I realized that the answer is not to lie to myself. I don’t believe
what I say either. I am not true within my mind.
“Your words are false and your excuses many.”
All day I do things with an eye open for self-benefit, for a way
to slip around the true principles. Words fly by in my head without
any charge of sincerity. I made excuses for myself endlessly andallow cheating behavior without shame. I don’t hold myself to theprinciples I know to be true. Nothing that I write seems to count, itcomes and goes like the wind on the Bolinas Lagoon that we’rebowing beside.

178 The Bodhisattva Path is home

The road to the purification of liar’s karma is to have faith inmyself, to choose principle and value it over selfish greed foradvantage and benefit. Practice principle and do not tolerate theslightest deviation. No excuse for selfish thoughts. Give away thegood behavior as an offering to the Buddhas and transfer the meritto all beings everywhere. Send the defiled self and its bad habits
back to emptiness where they came from.
No wonder my Ego is still in charge of my life; I don’t have any
virtuous practice that can transform it. I don’t have any “inner
power” of virtue to move the beings of my self-nature to change forthe good.
When my faith in my true self is not dual, then my words will
be believed. How to achieve it? “Value your energy and you can
become a Buddha. Still dreaming? Stop talking and no more false
thinking…” In other words, cultivate! Don’t try to figure it out inwords, it’s the words that are the sickness. Concentrate instead on
the real treasures, the wordless tools of the practices: the vajra
sword, the bowing method, the pure, non-retreating Dharma
Wheel. Return the light, in every thought sincerely repent. Holdfaith that the powerful yang energy of the Dharma can transformmy liar’s tongue into “the non-dual speech of the Buddhas of thethree periods of time.”
And remember cultivation is about growing healthy, new,natural wisdom-sprouts in the place of old, diseased habits. Guide
the growth gently, with kindness, don’t smash it. Use wisdom. Let
it expand and contract naturally like the heart, like the tides. Forcekills and distorts. It stops the Dharma.
Although he does not rely on the path of language,
nor does he attach to not speaking.
Avatamsaka Sutra

179

The “Fly” invades planet Earth
January 2, 1979
South of Half Moon Bay, California
Dear Shr Fu,
I had a dream last month that really moved me to work harder:
Dream: It came silently gliding in from outer space, passing
galaxies and covering incredible distances in seconds. It was huge,
black and a totally evil thing. Attracted by a foul, amber smog, it
was honing in on our galaxy. The smog was a color, a smell, atexture and vibes of a bad energy that permeated our whole
universe. This “fly” was drawn to it like a bee to honey.
Everyone thinks the smog is beautiful—like looking at acolorful sunset through layers of air pollution. No one notices the
fly as it quietly zeros in on our galaxy, then our solar system, andfinally Earth itself. The Earth is center of the bad ch’i the fly is
attracted to. The fly is diamond-hard concentrated evil anddestruction. There is no goodness whatsoever to it.
It banked around the moon. You could see the footprints of theastronauts on its surface. The astronauts were jumping and playing
around like kids digging in a sand-box. They never noticed the fly.
It could change shape from the size of the Milky Way down to an
atom particle faster than a thought.
At the top of a tiered flight of stairs, in an awesome, idyllic
place, lived an absent-minded professor-type. I asked who he was,
“Oh that’s God,” someone said. “God the Father.” It blew mymind! “I’m going back to work!” I thought, “to fight the fly.” Theforce of the fly was way beyond God’s power of influence. He was180 The “Fly” invades planet Earthhaving a party, and, like the carefree child, waiting for the next
surprise delight. He knew only bliss.
In a weird, yin mortuary-temple, devotees dressed in long,white Greco-Roman robes were engaged in bizarre rites about
death and the dead. It was like a deviant Forest Lawn. They werepouring oils and wines over a corpse, laughing and merrymaking.
The fly was there, unemotional and very at home.
A radio station in a big city: it looks on the up-and-up out front,
but inside it’s a nerve center for the fly. It may have even beamed
the fly in with its broadcasts.
An urbane, young, unmarried “people’s politician” is at theradio station. It’s his campaign headquarters. His aides excitedly
tell him there’s a major revolution going on in the High Schools
and Junior Highs. The station is broadcasting the take-overs of theschools and fomenting the violence: “Orange Jr. High has been
occupied by… Glendale High School has been taken over by… Theeast wing of…” The politician is cool and calculating. He is goingto ride the revolution to political power. There is a bloodbath—children are killing their parents and teachers.
People were in heavy trances, as if under a spell. Their hearts
and minds were numb and beyond the reach of reasoning or pity.
On an airport runway all ready to go like a 707 was fighter jet
plane with an ominous rocket/missile mounted on its nose. The
rocket could not be stopped. It could penetrate anything and be shot
anywhere. The missile was like a silver metal sliver and it could killa single person by entering the eye, or wipe out an entire country.
There were lots of them.
The Sangha was working day and night in groups and teams.
They were not under the spell and could see the deviant energy ofthe fly in all its manifestations. We travelled everywhere fighting it
and planting good seeds, neutralizing noxious vapors. Our method
was the Great Compassion and other mantras. Wherever the Great
Compassion Mantra was recited a circle of pure, bright light was
produced. The light was sunny and correct, like the colors on theThe “Fly” invades planet Earth 181

coast after a rainstorm when the sun comes out. The color of the
fly-smog was the dense, choking amber of an old photograph, astuffy attic without windows.
I should be a light for all living beings, and cause
them to attain the light of wisdom which eradicates thegloom of stupidity. I should be a torch for all living
beings which breaks through the gloom of ignorance. I
should be a lamp for all living beings and cause themto dwell in the place of ultimate purity.
Avatamsaka Sutra

The Sangha was pure light travelling to all places, afraid of
nothing. We told people just to sincerely recite the Mantra and“light up their minds, see the nature.” The Mantra helped allinvisibly. Lots of people had responded to the Great Compassion
Mantra. “Lighting up your heart”—these words registered deep
inside and cut through the smog. Wherever it was recited, a clear
and wholesome goodness broke through the gloom. All who saw it
returned to the good.
We moved around on foot, on bikes and scooters, telling ourfriends and all with whom we had conditions and affinities. But the
fly was huge and our efforts seemed like trying to stop a typhoonwith an eyelash. And yet the power of the Mantra was indestructible and unsurpassed.
An electrician teamed-up with us and was able to cross somewires in a panel in the bowels of the radio station. The station
looked like an ordinary public service company, but with the electrician’s skill we were able to see that inside were the fly, thedeviant death rites, the politician and a constant wave of
broadcasted evil.
Everyone knew about the fly. But they saw it as auspicious.
They were blind to its true nature because they were immersed in
the smog. People said, “Oh, groovy, far out—just like science
fiction!” They were merging their minds with it like in the mortuary

182 The “Fly” invades planet Earthcult. Even though the fly was eating them up and sucking up theirlives, they were in a trance and getting off on it. No one could tellright from wrong, true from deviant—they didn’t have “true eyes”
anymore. The collective blindness was chilling and horrible.
It was all tied together: the fly, the jet-rocket, the radio station,
the revolution in the schools, the strange religions and the slick
politician. The fly was going into underground missile silos tospawn its eggs. The radio station and mortuary were its nest. Muchof what went on was behind the scene. It took the mysterious
electrician to penetrate the radio station.
God was like the card-playing fire chief who doesn’t notice he’s
about to be burned by a forest fire. Right below his happy heaven
were all these destructive missiles in silos, ready to be shot off. The
missile silos looked like organ pipes or art sculpture and no one
could see the fly go in and lay its eggs.
The electrician let us listen to the radio announcer say in apolished, sonorous voice, “And remember friends… kill, kill,
kill…” There was a fade-in to a popular folk singer masking theevil message with a simple song, “This land is your land…” It madeit palatable.
There were lots of people engaged in a colorful ceremony
hanging themselves. It was a religious group. They were killingthemselves in order to obtain some kind of spiritual state andsalvation. Death and ignorance were feeding each other. They werein a trance, too, and had no light of wisdom.
When I awoke, my resolve was deepened. Heavy demonic
forces and darkness created from bad karma could only be stopped
by cultivation. What really counts is the Forty-Two Hands andEyes, the Great Compassion Mantra and the Shurangama Mantra.
And most of all, a pure heart—a vast, unselfish, kind and pureheart. That’s where the light was coming from in the dream, pure,peaceful, happy people reciting mantras and transferring the benefit
to all living beings. The politician had color but no light. It was thecolor of good food and cosmetics, not the light of wisdom andThe “Fly” invades planet Earth 183

compassion. The people of goodness in the dream were like little
suns of kindness, compassion, joy and giving. Even though ourefforts seemed small in the face of big darkness, they were pure anddone with big hearts for everyone.
I should be like the sun which shines universally on
everything without seeking repayment for its kindness.
No matter what kind of evil comes from living beings, I
can handle it. I would never give up my vows on
account of it…
Rather, I vigorously cultivate the transference ofgood roots to universally cause living beings to obtainpeace and happiness.
Even though my good roots may be few, I gather in
all living beings and using a mind of great happiness, I
transfer it on a vast scale.
If there were good roots and I did not desire tobenefit living beings, this could not be called transference.
Avatamsaka Sutra

Unselfishness and great compassion is where it’s at.
Peace in the Dharma,
Disciple Kuo T’ing (Heng Ch’au)bows in respectFinal bows at sunset, along the Pacific Ocean

near San Gregorio, Pescadero coast. 1978.

186

The Big PlayMay 1979
Stinson Beach, Olema, Pt. Reyes Station
and Points North
Dear Shr Fu,
As for the place of language of all beings, ultimately
there is nothing within it to obtain. If you understandthat the labels are all discriminations, you clearly seethat all dharmas are totally without a self.
Avatamsaka Sutra

Bowing along a deserted stretch of highway—Mt. Tamalpais
National Forest to the right, Pacific Ocean to the left—crisp, bluemorning air, silent and pure. Inside my mind, just the opposite: aregular circus of sophistry, foolish debate about what to cultivate inorder to cut off discriminating thought and reach the place of selflessness.
Walking under a great burden of instructions, all misunderstood. Checking every move, every step with principles, got to do itjust right. Right? Wrong! Why? Because thinking is not the cure for
false thoughts. Every time I think I’ve got myself and cultivation all
figured out, I haven’t. It’s the figuring out that is false. To
discriminate with words about words is an endless maze, a trap ofafflictions, a dead-end and a big drag.
What’s wrong here? It’s attaching to the greedy notion thatwithin the realm of words and thoughts there is something to get.
It’s seeking, and as the Sutra says, “Ultimately there is nothing toobtain.”The Big Play 187

I applied this verse to my mental block, and bingo! The wholecircus-tent fell silent. My mind felt suddenly light as a breeze.
At the place of seeking nothing,
there are no worries.
It’s all a play! None of it is real. Ha! I get so uptight seeking thisor that small advantage and then catch myself in the act. Affliction
is Bodhi, but it takes work to flip it over.
The Bodhisattva knows it’s all a big play. He doesn’t get hungup in the props, he doesn’t get attached to the sets of the scenery, hedoesn’t take his lines seriously. He wants to let everyone else in on
the secret: don’t get attached to any dharmas, including the body.
None of it lasts. As soon as you take any part of the world as real
and true you’re in for suffering.
The basic truth of the Buddhadharma: all existence is suffering
because of the accumulation of ignorance and desires. It’s based on
the false view that “me” and “mine” exist, and it comes home to me
every time I try to control the world with force in my thoughts, inmy speech, in my actions. When I let it all go and just cultivate theWay with a happy, pure heart, everything works out just right.
The fruit of retribution comes from the karma that
we create. But the creator does not exist. This is what
all Buddhas tell us.
Avatamsaka Sutra

That’s the secret. The Bodhisattva uses the Dharma which tells
him that all states are level and equal, empty and selfless. And withthis wisdom he is liberated from suffering. With no self, whoworries? With no self, who feels pain? What is there to desire when
the self no longer seeks advantages for “old #1”?
The average person, before he begins to cultivate, might hear
this and say, “But how can this be so? Look at the stack of unpaid
bills on my desk! Look at the newspapers full of endless evil andsuffering! Look at those bags under my eyes. I’ve got to go run the188 The Big Play

rat-race again today and I’m sick of it! Here’s the Sutra telling me
it’s a play. How can I believe it?”
It’s like a pure bright mirror.
Depending on the object that stands before it.
The different images and the nature of karma
is the same…
So, why not put down the false and cultivate the Way? Why
don’t I realize the Buddhadharma’s supreme place of pure, still,level equality? Why not, indeed?! It’s because from past lives since
beginningless time I have been trapped on stage, wandering
through the endless acts of the Big Play. Covered by doubts, pushed
by fears, I haven’t believed in the road to escape. Cultivation is
totally up to the individual. As I plant the seeds, so do I harvest thefruit.
It’s like the seeds planted in a field.
The seeds do not know of each other.
Yet, they naturally grow forth by themselves.
And the nature of karma is the same.
Avatamsaka Sutra

The Buddhas and Bodhisattvas patiently tell us over and overagain, “Everything’s okay. Basically there’s no problem, but wemake all our troubles by ourselves. Stop the mind’s chatter and allthings are done.”
I can write of this very easily today. But, due to my heavy
karma of ignorance and seeking, I’m very likely to go out and start
forcing the Way in my thoughts again today. I did it yesterday, andcaught a cage-full of demons. I’ll continue to do it until the seeds
I’ve planted in the past are exhausted. Meanwhile, I’m not going tostop my practices and wail over bad luck and past stupidity. I want
to plant good seeds now. My faith in the Buddha’s field of blessings
grows stronger each day.

The Big Play 189

We were bowing in gale winds this week, faces black with dust
and grit, concentrating on our dan tyan “gyroscopes” in the centerof the body so as not to be blown backwards each time we stood up.
A man stopped his pickup truck and said, “Amazing. You just use
your mind to overcome all obstacles and pain, eh?”
I thought, “Yeah, and isn’t it funny how the mind is also thesource of the obstacles of pain?” If you know it’s all a play anddon’t let your mind attach to good or run from bad, just go out andcultivate pure practices to benefit others, then obstacles and pain
don’t stop you, and they don’t make you unhappy. It’s all level andequal. It doesn’t hurt less, but it doesn’t bother you anymore.
Nothing is a problem, not even birth and death. It doesn’t matter
anymore. “If you can truly understand ‘Everything’s okay,’ justthat is wonderful beyond words,” said the Master last month near
Bolinas Lagoon.
The Sutra says,
If one can, while in the mundane world,
Leave behind all attachments and be happy,With an unobstructed mind,
Then one can get enlightened in the Dharma.
Avatamsaka

The man asked, “You don’t have any special gear that youuse?” I thought, “In fact, we do.” This precept sash makes thereturn possible. We have a Sutra that shows us the Way. We have aGood and Wise Advisor who protects us and gives us instruction.
We have growing heart of faith in the Triple Jewel. We have a senseof shame for how long it has taken us to wake up and get to work
cultivating for real. This is all gear. But it’s available to everyone.
Disciple Kuo Chen (Heng Sure)bows in respect

190

Everything’s a test
16 May 1979
Marconi Cove
Dear Shr Fu,
Who am I? My body is borrowed and all too soon returns to theelements. No matter how hard I try, I can’t keep it from fallingapart. That’s just how it is. Am I my thoughts? Maybe it’s as thephilosopher Descartes said, “I think, therefore I am (cogito ergosum).” But, my thoughts are even less real than my body. They arelike the morning fog that’s gone by noon. The mind is a puff ofwind.
This a.m. I woke up and stepped outside. It was dark and still.
No cars or people—just the mist and fog from Tomales Bay and a
few birds. I started to laugh at all the time and energy I’ve spent
doting after the self and what belongs to the self! What a waste! In
the vast, big picture there is no me. How stupid I’ve been! I chased
after my false thoughts and clung to my attachments until I wasstuck up to my neck in a muddy sea of suffering and affliction. I
never knew.
Everything I did was upside down, “conjoined with inversion,”as the Avatamsaka says. I didn’t even know they were errors.
Sometimes it feels like cultivation isn’t bringing results. All I do ismake mistakes. But, cultivation itself is a response. Recognizing
one’s mistakes is getting results.
Cultivating purely for a while and then taking another look at
the world makes clear what is true and false. The contrast is loud.
Cultivation brings everything into sharp focus. The phonyEverything’s a test 191

coverings and fat get trimmed away, exposing the bare bones. Yet,right before my eyes, I turn my back on enlightenment and unitewith the dust. In a single act of ignorance, the “sprouts of suffering”
are produced, and in the space of a few hours I’m entangled in thecausal links of conditioned existence. It’s all very real, not abstract
philosophy. “Ignorance produces action, action produces
consciousness… all the way to suffering and death.” You don’t
have to have psychic powers to understand how we pass throughbeginningless rounds of birth and death “covered by a film ofignorance.”
In just a few seconds, as fast as a single thought, one can slip
from all Buddhas’ proper Dharmas and fall into deviant views.
Right in front of my face is the whole story. In every single thought
I know why I am not a Buddha and how I could be. So it says,
Everything’s a test,
To see what you will do;
Mistaking what’s before your eyes,
You’ll have to start anew.
Last night, after a hard day of bowing, I was making some tea
on the tailgate of the car. It was dark with no one around for miles.
I relaxed a little and let my mind and eyes wander to the beautiful
ocean sunset while waiting for the water to boil. I stopped reciting
the Great Compassion Mantra and “gazed at beautiful forms with amind in violation of the precepts” (Brahma Net Sutra).
Suddenly, a car pulled up right next to me. Out jumped two
young women. “Hi there, do you need some food for tomorrow?”they asked. I felt I “recognized” one of the women, although I’msure I’ve never seen her before. It was a different kind ofrecognition. My mind moved. Faster than it takes to turn your handover, I felt the whole can of worms tumble and spill out on the
ground.
…mistaking what’s before your eyes, you’ll have tostart anew.

192 Everything’s a test

I dropped my guard just for a second and fell a thousand feet. Going
up is hard, sliding down is easy.
Was it a bummer? Yes and no. We try to just cultivate every day
and not to worry about success or failure, highs and lows. If it’sgood, we don’t jump for joy. If it’s bad, we don’t cry and say,“What a bummer!” Everything speaks the Dharma that nothing isreal. So we try our best to listen and change towards the good andjust take it as it comes. Nothing’s a bummer unless you call it abummer.
If I take a loss or fall, it’s a lesson. If I make a gain and progress,
it’s a test. In cultivation, everything naturally works out for the
best. You don’t have to worry or make plans or calculate for thisand that all day. Just “be pure, peaceful, and happy” was the
Buddha’s message. “Return the light and illumine within.”So, if we cultivate for awhile and then flunk a test, we don’t fallback as far as when we didn’t cultivate. Cultivation is forever.
I laughed at myself this a.m. because I saw how small andlopsided my view of “me and mine” has been. I laughed because
I’ve been hanging up-side down and suffering, while all the time
thinking I was really smart and doing okay.
I’ve been studying this section from the Avatamsaka for weeks.
I couldn’t penetrate it. And, yet I kept coming back to it like a pieceof metal filing is drawn to a magnet. It felt true to something I knew
naturally inside.
Disciples of the Buddha, this Bodhisattva further
makes the following reflections: “All Buddhas’ proper
Dharmas are so profound, so quiet, so still and extinct, so
empty, so markless, so wishless, so undefiled, so limitless,so vast and great, while ordinary beings in their minds fall
into deviant views. They are covered by the film ofignorance. They erect the banner of pride and arrogance.
They enter into the net of thirsty love, and course in thedense forest of flattery and deceit, unable to extricate

Everything’s a test 193

themselves. Their minds are conjoined with stinginess andjealousy, which they never abandon. They constantly
create the causal conditions for undergoing birth andstupidity, they accumulate all karma, which day and night
increases and grows. With the mind of resentment they fan
the fire of mind-consciousness, whose blaze never ceases.
All the karma they create is conjoined with inversion. In
the flow of desire, the flow of existence, the flow ofignorance, and the flow of views, the seeds of mindconsciousness continually arise. Within the field of thethree realms the sprouts of suffering are repeatedly
produced.
“That is, name and form arise together and do notseparate. Because name and form increase, theassemblage of the six places arises. Amidst their junctures,contact arises. Grasping increases. Therefore, existencearises. Because existence arises, birth, old age, anxiety,sorrow, suffering, and vexation come to exist. Such living
beings as those produce and increase the mass suffering.
Within it, all is empty, devoid of knowing and awareness,with no doer and no receiver, like grass and wood, likerocks and walls, and also like reflections. Still, living
beings are unaware and do not know.” The Bodhisattva
sees all living beings within this mass of suffering, unable
to get out. Therefore, he immediately brings forth wisdomof great compassion and makes the following reflection,“All these living beings I should rescue and save, andset in a place of ultimate peace and joy.” Therefore, he
immediately brings forth bright wisdom of great kindness.
Avatamsaka Sutra, Ten Grounds Chapter

I opened the Avatamsaka this a.m. and read this passage again.
Suddenly it started to make sense to me. It confirmed what I’m
coming to see from my own errors and bowing on the road with my194 An old woman who spent her life in darkness

Dharma companion. Once, I read this passage and it seemed
confusing. Today, I read the same text and it was illuminating. I
was confused, not the Sutra.
My heart is light. Slowly, bit-by-bit, I know I can get out of theprison of the world. And, if I can make good my escape, then forsure I’ll be able to help others make their escape and “set them in aplace of ultimate peace and joy.” Cultivation is really hard andreally happy. Changing toward the good is hard. Benefitting othersis happy. Kindness lights up the world.
Disciple Kuo T’ing (Heng Ch’au)bows in respect***
Just as murky water clears when still, if we cultivate
for real, then the waters of the mind will naturally turnpure.
Bhikshu Heng Ch’au

An old woman who spent her life in darkness
May 18, 1979
Marconi Cove
Dear Shr Fu,
Today was quiet and solitary. The sound of a ship’s bell
blowing in the wind from one of the small fishing boats anchored in
the bay. A dead snake lying on the road. A four-day fog lifted. A
resolve to work harder: bow more single-mindedly and really stopAn old woman who spent her life in darkness 195

the false flow. To be one with a truly pure heart—how fine!
Bowing with one heart is home. Leaving home is home.
I give rise to happiness because I have left all
grounds of ordinary people far behind. I give rise tohappiness because I draw near the Grounds of
Wisdom.
Avatamsaka

Inside, a peaceful feeling from being right here where I’m supposed
to be.
A bag of fruit and fresh flowers hanging on the car door at theend of the day. Inside is a note:
I’m a foolish old woman who has spent most of herlife in darkness.
Three years ago, I was given a peek at enlightenment, and at this point I’m trying to incorporate truth
into my daily life. It’s not easy. I ask for your prayers.
signed, “Baraka Bashad”

Peace in the Way,
Disciple Kuo T’ing (Heng Ch’au)bows in respect

196

My self-nature contains all dharmas
13 May, 1979

Dear Shr Fu,
Flower Garland Features
presents
The Longest-Running Film in the Dharma Realm
The Bodhi-Drama
Starring, The Self-Nature!
***
Everything you meet is a manifestation of your own
mind.
by Venerable Master Hua, February 1979

The mind of a cultivator does not allow for a thought ofaffliction. One selfish thought brings demons, like a bleeding fishdraws sharks. One angry thought explodes like a bomb, showering
my mind with painful fragments in all directions. One criticalthought feels like I’ve stepped into a pit of spiders—all mythoughts turn in on me and trap me in a web. It’s a horrible
sensation. One thought of worry or doubt puts me all alone at theends of the world without the sun. These states are as real as theweather outside. If I let them dwell inside, they manifest as flesh
and blood demons before my eyes.

My self-nature contains all dharmas 197

Just like a vision of the Guiding Master in his many
forms and distinctions, according to what beings
practice in their minds, their visions of Buddhalands
follow suit.
Avatamsaka

But, all it takes is to return the light and swing the vajra jewelledsword, and all states return to spring. A positive thought ofkindness, compassion, joy, and giving brings the Buddha’s sunlightback to our hearts, just that quickly. The relief we feel ismeasureless and boundless.
My self-nature contains all dharmas. Originally it is pure andstill, but I make discriminations in my mind. All dharmas are leveland equal, but I go ahead and discriminate in my thoughts due toignorance. Ignorance arises out of desire. Desire thoughts set up aself—someone exists who wants to move out of the center and getsomething. Desire creates selfishness, greed follows right behind.
Greed is a poison; it has the power to ruin the entire world. But, yet,it still comes from nowhere but my own thoughts.
All retribution is born from karma.
It’s like a dream, unreal, untrue.
Thought after thought is over and gone.
As was the former, the latter is the same.
Avatamsaka

All troubles and afflictions, and ultimately birth and death follow
this same highway out of one’s own unmoving, perfect self-nature.
It happens in thought after thought.
It’s like a movie that I watch all the time in my mind. When I
take it as real and let it go out my senses, I project into the world.
Then I’ve just bought a ticket to the melodramatic farce ofsuffering. No matter whether the movie is a comedy or a tragedy, it
still falsely sets up a self that feels suffering or bliss and discriminates among dharmas.

198 My self-nature contains all dharmas

The fruits of retribution come from the karma thatyou create. But, the creator does not exist. This is what
all Buddhas tell us.
Avatamsaka

When I follow instructions and use the Buddhadharma to return
thoughts to the screen before they run out the sense-gates,
everything’s okay. Cultivation is all about practicing a method toturn back these thoughts as they arise. Concentration is the ticket.
My own thoughts are the whole movie. Pull them back and the film
breaks. The Dharma Realm dissolves, because there’s no self toperceive it. Desire is the glue that sticks the film together, scene
after scene. End the desire and we step right out of the film, free tocome and go. Not that thoughts stop, but they don’t push us aroundany more. We direct the film, instead of being directed by it.
Originally there is nothing that needs to be done. It all rolls on byvery naturally, without a word, without a self, without a problem.
What kind of film is it that we contemplate? It depends on theseeds we plant. Buddhahood is nothing but a thought of perfecthumanhood. The hells are made from afflicted and stupid thoughts.
Last night as I sat in the Plymouth during evening recitation, mymind fell into a snakes’ den of doubts. The pressure and mental
discomfort grew unbearable instantly. I checked and sure enough I
had dropped my vajra-sword and stopped my concentration on thepractice of returning the light. I was letting my thoughts drift. Likea ship without a rudder, I was heading for the reef. I thought, “I’vebeen through this movie before, it’s a horror story about greed, fear,and selfish desire. STOP IT!” Up went the sword. Snick! Theenergy behind the negative doubts came back to center and I
laughed out loud. It was all my own ignorance after all, pushing mearound again, making me dance like a puppet on strings.

My self-nature contains all dharmas 199

How unexpected! The self-nature is originallycomplete in itself… How unexpected! The self-nature
can produce the ten thousand dharmas…
The Sixth Patriarch’s Sutra

What a funny film! Sometimes it’s looney-tunes, sometimes it’sa melodrama, sometimes it’s a travelogue through the Three Paths
of Suffering, sometimes it’s a holy epic. It’s all my film, but I can’t
find myself in it anywhere. When I’ve got the kung fu together, I
can sit back and contemplate it reeling by. More often than not,however, I forget it’s a movie, stop cultivating, pick out a scene I
want, or run from one I dislike, and wham! The express train offalse thoughts flattens another ignorant living being. Be still, Kuo
Chen. Just be happy, cultivate, and watch the show!
You have to learn to see all things as “no affair”.
Observe the rise and fall of conditioned dharmas withcomplete detachment. Everything’s okay.
by Master Hua November 1977

Disciple Kuo Chen (Heng Sure)bows in respect

200

Some day, you’ll know that Ch’an is the highest
May 24, 1979
Blakes Landing, California
Dear Shr Fu,
We meet a lot of different kinds of people on the road. But, it’s
clear that the happiest and healthiest ones are active and exercise.
People stop to jog, bicycle, do t’ai chi or yoga or just walk. Somepeople work outside all day. They all have a spark of youth. It’s justlike moving water that’s pure and clear, while stagnant water goesbad. Acupuncture has the same principle: energy that freely
circulates is the key to health and long life.
This is the value of sleeping sitting up—it keeps the blood andenergy freely moving, even while you sleep. Unless you leanagainst things. Last night while sleeping in meditation posture, I
slouched back on some stuff sacks. This a.m. my body was stiff andsore. When I can sit upright and not lean or prop myself up withartificial supports, I wake up feeling like I’ve just taken a coolshower or done a set of t’ai chi. False thinking cuts off circulationin the same way. Attachments leave you stiff and sore. Our basic
nature is nowhere dwelling and leaning on nothing.
Heng Sure has a sweater I had my eye on. I didn’t need asweater, it was just another false thought surfacing. The sweater
was a desire surrogate (all desire is one desire). We had been
bowing in a cold, stiff wind, and the pressure of cultivation was ata peak. No people, no talking, no towns—the mind was facing
emptiness and squirming. On impulse, I pick up the sweater. Heng
Sure, seeing my interest, gave it to me. I “stole” the sweater. I went
for it under pressure. Immediately I felt a change. The air becameSome day, you’ll know that Ch’an is the highest 201

heavy and close. I felt like I was suffocating in a small cave. My
eyes grew dusty, and the sweater felt uncomfortable and confining.
During meditation it got unbearable. So, I took off the sweater andreturned it. Right away the world got big, cool and smooth again.
The dust left my eyes, the heavy, hard-to-breathe state lifted. Ah, athome again! It was a good lesson: greed and too many possessions
cuts off the circulation; seeking self-benefit is the source ofsuffering and unrest, personal and world-wide.
He makes no mistakes,
His mind is vast, big, and pure;He is happy, blissful,apart from all vexation and worry;His heart and will are soft and flexible;
All his organs are clean and cool.
Avatamsaka

Each false thought and attachment, all greed, anger, andstupidity cut off the circulation. Afflictions drain our energy.
Worry, jealousy, arrogance, and fear cut off the light and make us
old fast. Whatever we can’t see through and put down blocks our
natural wisdom. It’s just like laughter makes you young and crying
makes you old. The principle is the same. Holding precepts purely
and concentrating with a single mind is the source of blessings,
happiness, and the pure light of wisdom. When we can do this, weare like little children without a wrinkle or care—just full of theenergy of spring. But, as soon as we get uptight or start false
thinking, then trouble appears where there was none to begin with.
This is the energy of winter.
Truly, the mind is boss. When we bow sincerely, if it’s cold we
get warm; if it’s too hot, it cools off. Strong winds and heavy rain
are no problem. No matter what happens, it always feels “justright”. But, as soon as we strike up false thinking or get uptight,
then if it’s too hot, it gets hotter. If it’s cold, it gets even colder. The
wind and rain make us angry and we want to fight with them. If ourthoughts are scattered, the bugs and insects give us trouble. The

202 Some day, you’ll know that Ch’an is the highest

hotter we get under the collar, the more trouble they give us. It’s all
made from the mind. The ultimate source of all health andhappiness is “an unattached, unbound, liberated mind.” Whenthoughts are right, everything is right.
Exercising the body is good. But, no matter how good we treat
the skin bag, it goes bad and falls apart. My t’ai chi teacher once
remarked, “Some day you will know that Ch’an is the highest.”
Back in Pacifica as we did t’ai chi outside a laundromat in the earlymorning, I had an insight, “If I didn’t false think and form
attachments, I wouldn’t need to do t’ai chi. Originally there are no
obstacles or deficiencies. Naturally we are healthy and free. False
thinking and attachments make all our problems—they make theworld go bad, too. It’s all the same.” So it’s said,
The best power-spot (acupuncture point) is right inthe square inch (the mind).
This is the big lesson of this pilgrimage: “Everything is madefrom the mind alone.” The way of the world is to ruin your insides
trying to look good on the outside. The way of cultivation is toreturn to the source and purify the mind and forget about thesuperficial. I am seeing how my false thinking to be #1 cuts off mycirculation. My running out after forms (desire) wastes my energy.
My bad habits and deviant views cut off others’ circulation andblock the energy in the world. The entire Dharma Realm is one
body—perfectly fused and interpenetrating. Nothing exists in
isolation. No one stands alone.
The realm of living beings andthe Dharma Realm are not two,
The Dharma Realm andthe self-nature are non-dual.
Avatamsaka

We cultivate and everyone benefits. If we don’t cultivate,
everyone loses. Everything created from body, mouth, and mind

Some day, you’ll know that Ch’an is the highest 203

touches all living beings. If what I do is good, the world improvesa bit. If what I do is selfish, then everyone suffers. It is becoming soclear to us that what counts is what we’ve got on our minds. It’s
easy to hide behind the covers and put on a good show, but sooner
or later the truth comes out. Why not put it all down and go for
broke?! What else besides cultivating a pure mind matters? All
beings accomplishing Buddhahood together, what else is worth
anything? There is something special about bowing outside in thestillness of nature that cuts through all the garbage and leaves
cultivating the Way standing tall and strong, above all else,
Like Sumeru spreading across the seas,
lowering retinues of peaks’ high altitudes…
Avatamsaka Preface

Each day the truth of cultivation grows brighter and ourhappiness grows with it. Like the song says, “I’m really lucky to
study Buddhism.” When we work on the mind ground, we work foreveryone. The sounds of the world are the sounds of one’s own
heart.
Peace in the Way,
Disciple Kuo T’ing (Heng Ch’au)bows in respect

204

I cultivated greed, hatred and stupidity
June 21, 1979
Duncan’s Landing, California
Dear Shr Fu,
At the end of the day, a man in a van stopped. He said, “I’vebeen watching you. I figure you’re trying to make atonement for thesins of men. Why don’t you join the Peace Corps or help the poor?
Oh well… you’re doing your thing, I guess.”
On the surface, it might look like cultivation is just “doing yourown thing,” but it’s really doing something for everybody. Why isthere war and suffering in the world? Because of selfishness and the“always more” desire mind. Why is there poverty and injustice? It’s
also because of false thoughts of greed, anger, and ignorance. All
the hassles and problems of the world begin in the mind. If I don’t
clean up my own mind and end the war inside my own heart, how
can I possibly help the world? Reducing desire is getting rid ofwars. Stopping false thinking inside is really helping the entire
world outside. As it says,
Small worlds are just large worlds;
Large worlds are nothing but small worlds.
An inexpressible number of worlds enters into asingle world;
Single world enters into
an inexpressible number of worlds.
Avatamsaka SutraI cultivated greed, hatred and stupidity 205

My small world of greed fattens the big greed in the world. My
small anger and ignorance feed the larger worlds of hatred andstupidity. How is the large world going to change if I don’t change
my small world? It’s all woven together. If I hold precepts purely,
then there’s a small world of good that can “enter into an inexpressible number of worlds.” My small concentration adds to a larger
stillness and universal peace. If I can cultivate wisdom, then thegood in the world increases naturally. If I don’t recognize andchange my faults, this bad energy pollutes the world in the same
way and touches everyone and everything without my directly
wishing it or even knowing it.
Cultivation is for all living beings in all worlds to the limits ofempty space.
I didn’t always see it this way. But last week a young familynear Tomales put me back in touch with parts of my life I hadn’t
seen clearly before.
The family lives on a small farm in a little valley. Their lives arewholesome and basic. With their four children, they raise most of
their own food. They have gone “back to the earth,” living naturallywith traditional values and morality. Everything about their lives
and home says, “With few desires, know contentment.” They madean offering of food and water as we bowed by and said, “Thankyou.” Everyone was healthy, happy, and simple. Clear eyes, clear
faces.
Their blessings were obvious and abundant. Blessing
retribution like this comes from good roots planted in the past.
People whose lives are happy and free of disasters and distress held
the moral precepts in the past. Healthy, loyal children, the absenceof enemies, and a peaceful mind come from having cultivated theParamitas of Giving, Morality, Patience, Vigor, Concentration, andWisdom. Like causes, like results. Everything that happens to youis the fruit of seeds planted in the past. Tomorrow is being set up
today.

206 I cultivated greed, hatred and stupidity

All retribution is born of karma.
Avatamsaka

This happy, “rich” family led me to reflect on my own roots andblessings. I came from a good family and had many blessings. Fora few years in college, I took a wrong road and nearly exhausted myblessings. When good roots are deep and blessings rich, they can
open the door to leaving the home-life and cultivating the Way.
This is the highest field of blessings. It surpasses the best ofworldly wealth and happiness. But enjoying those blessings cancels
them. I turned away from chances to cultivate because I couldn’t
put down my mind for “more, always more.” I straddled the fence
until I nearly came apart at the seams. Clinging to greedy desire on
one hand and trying to reach for wisdom with the other gave birth
to a strange creature: a creature trying to end suffering with more
suffering. He broke precepts, turned his back on his parents andteachers, drew near bad companions, and looked lightly on cause
and effect like it was a game. Indulging in hedonism, he mocked
and mooched from the world. He sat in between the true and false,
the pure and defiled, and took the worst from both—like tea steepedin lukewarm water.
I couldn’t see at the time that I was trying to get free byrebellion, license, and leisure. I cut off morality, concentration, andwisdom and cultivated greed, hatred, and stupidity day and night,
without fatigue.
So, as we bowed down the road past this little farm, I thought of
those few upside-down years and how I nearly wiped out mynatural inheritance. I saw how wrong and selfish I had been. There
was no one to blame but myself. And yet, here I was, happy andlucky, a Buddhist monk bowing with a good companion to the Cityof Ten Thousand Buddhas. How could this be!? I think it’s because
no matter how far from the true and proper you drift, a single act ofgoodness—a single thought of repentance and reform—can turn it
all around and put you back in the Buddha’s field of blessings. The
Buddha’s field of blessings levels all differences, voids all trans-I cultivated greed, hatred and stupidity 207

gressions and eradicates all afflictions. It can cause everyone to bedelighted and peaceful. With a single thought, one can turn aroundand go back home. The Buddha’s field of blessings does not comeor go, we just neglect it. It doesn’t reject anyone, just like the greatearth.
Just as the earth is all one, yet it puts forth sprouts
each according to the seed, and it does not prefer orreject any of them, so it is with the Buddha’s field of
blessings.
Avatamsaka Sutra

Peace in the Way,
Disciple Kuo T’ing (Heng Ch’au)bows in respect

P.S.: Just as murky water clears up when still, if we cultivate for
real, then the waters of the mind will naturally turn pure. I shouldn’t
worry, pretend, or grab for self-benefit. Seeking more and runningout for the biggest and the best just brings loss and trouble. I’ve
always recited this “Sutra”: “more, more, always more,” and got nosatisfaction. Now I’m learning to recite “Everything’s okay, no
problem. Whatever comes is enough.” Things are getting better.
P.P.S.: I’ve been trying to curb my tongue in order to catch my wild
mind. But not talking and trying to be hu fa (Dharma Protector) has
its humorous moments. Last week George Miller from the Bay
Ranch invited us to stop by when we got to his place. We don’t
accept invitations to visit with people, so we didn’t plan on
stopping. But, when we bowed past the ranch, a little boy came out
and said,“Hi. I’m Peter Miller. Can you come to our house?”
I figured he was old enough to read, so I wrote a note: “No. We
don’t visit.” Peter looked at the note carefully and said, “Good! Are
you coming right away?”208 I cultivated greed, hatred and stupidity

I wrote another note: “We can’t visit because we made apromise not to.”He looked at this note and nodded like he understood and said,“Oh, good! What time do you think you’ll be coming, then?” hesaid brightly.
Peter can’t read. So I indicated, “Okay, we’ll stop by at 7:00,”
pointing to the 7:00 on my watch. Peter nodded and was very
pleased.
Peter can’t tell time, either.
At 5:00 he returned and watched us meditate and sew our robes.
He kept looking at a picture of Gwan Yin Bodhisattva hanging in
the car window and said, “Are you coming now? We have lots ofwater. You can bring all your jugs and fill ’em up.” We went.
The offering of water made it okay—it wasn’t a visit and we
didn’t go up to the farmhouse and socialize. Peter was very happy.
He showed us his goats and made an offering of matches andcarrots. Somehow without words or clocks or any hurt feelings,
everything worked out okay. Another lesson in getting along.

209

The five flavors dull the palate
June 23, 1979
Shell Beach, Sonoma County
Dear Shr Fu,
At the place of no seeking
There are no worries.
Yesterday I had a good laugh. My life fell apart before my eyes.
My personality melted like an ice cube under the sun. I felt very
foolish and very happy. I couldn’t do anything but keep on bowing
and keep on asking “Who am I?” I don’t know who I am, but I cansee my ghost, and he’s a phony. Kuo Chen, “the Fruit of Truth” isan actor. Everything I do is a put-on. It’s all done for show.
Somewhere way back aeons ago I got the idea that I am special, an
exceptional person, a unique star. Really big and important. #1!
So everything I say and do and think, I do to fit this false image.
I tell lies to keep the show going. I wear masks and pose and act inorder to be #1, the Fastest Gun in Town. What a huge amount ofenergy goes into this comic opera that I play out. I run on throughthe days out here in the midst of seagulls and empty highway,
seeking and sweating, fighting and frowning, worrying over thispetty advantage and that little bargain. It’s insane and I’ve done it
all my life. No one forces me to be false. No one else writes myscript. I’m the author, the actor, the audience, and the critic all at
once.

210 The five flavors dull the palate

Why not make life a good show with proper knowledge andviews, kindness, giving and happiness? The world is full of pain
and there’s no reason to add to the quantity of suffering.
Where does my confusion come from? From greed, hatred,
stupidity and a huge view of self. My worst fault, besides being
false, is seeking benefit for myself. Because I feel I’m #1, a special
character, I make a lot of bad karma by acting out greedy desires. I
seek fame in all that I do. I don’t return the light. Instead I let myenergy flow out seeking little bargains. I make waves on the stillwaters of my originally pure mind. Now that I recognize mymistakes, I’m still paying the price. Originally there is no purity or
defilement, but the water of afflictions will splash me until the
waves I’ve made calm down.
In the past, all I’ve known was how to take. I am stingy and see
the world as a place built to satisfy my greed, a place to compete
and vent my anger, a stage where I parade my stupidity. I’ve feltthat because my job is to be #1, the only rule of the stingy world isthat I am free to take as much as I can get and not let any of it go.
The more the better. This was success, this was being smart. Thiswas being famous.
From women I’ve taken food, shelter, and affection. From men
I’ve taken knowledge and “light”. The ones who were better, I
fought with and cheated, lied to and slandered. The men not as
good, I’ve stepped on or ignored. I feel great shame for the harm
I’ve done by my selfish seeking to be the best. Most of all, I’msorry for all the giving I’ve failed to do. This has been my life—nowonder I’ve felt lonely and frightened for so long; it’s exactly thekarma that I’ve created.
Truly recognize your faults.
Don’t discuss the faults of others.
Others’ faults are just my own.
Being of one substance with everyone
is called Great Compassion.
Master HuaThe five flavors dull the palate 211

But that’s not the verse I learned. I’ve always recited it thisway:
Quickly cover up your own faults.
And point out all the faults of others.
Others’ shortcomings are to my advantage.
Feeling superior to everyone
is called Great Selfishness.
Kuo Chen

As I learned the game of life growing up in the stingy world, I was
supposed to be big and strong, brawny and virile. So I’ve always
eaten too much, and posed as being clever and smart, widely
learned, in touch, aware, an expert. I have to know everything. So I
still read the license plates on the passing cars.
I was supposed to be inside the circle, part of the in-crowd, thebest group. So I still try to relate and make connections with people.
Since I don’t talk, this has led to some comical scenes.
I was supposed to be pleasant, attractive, charming, andhandsome. So I still wear an automatic phony smile. I was
supposed to be an authority. So I force myself on the world andnever yield.
I was supposed to be responsible and serious. So I never takelife lightly. I was supposed to be competent, capable, cool andmellow, tough and slick, a good athlete, a winner. No matter what,
I may not be a loser. I must win!
The Bodhisattva vows that all beings forever pluckout the host of sufferings and that they be mutually kindand loving and have no thoughts of harming.
Avatamsaka Sutra

Since I’ve learned that I must be famous, I still compete with
Heng Ch’au at every turn of the road. What’s the name of the
game? Eating less? Okay, however much he eats, I’ll eat less.

212 The five flavors dull the palate

Bowing more? I’ll hold my thirst until I’m dry as a bone, but I
won’t reach for the water until after he does. Sitting longer? I won’t
move my legs until he goes to sleep. Hah! What an evil, stupid
notion is this seeking to be First. No wonder I can’t realize Great
Compassion! I don’t practice it! I practice Great Contention. When
we got a beer bottle thrown through the window last Friday, I woke
up to this state of mind. The bottle hit right behind our picture of
Gwan Yin Bodhisattva. It was my own angry thoughts manifesting
before me. By turning my back on Great Compassion, I turn awayfrom Gwan Shr Yin Bodhisattva.
This is exactly where wars begin. I put bad energy, black
vibrations, into the atmosphere with my desire to be #1. It turns me
into a phony, a liar. And it never ends. I’ve known men who havereached the top of the heap in terms of material success, power, andprestige. Most of them still have to shoot it out with the young guns
who come to challenge for the top spot. The big guns were still
hungry, still looking for more, always more.
I’ve tried hard to be a star. I’ve worked hard at the show. I’ve
worn the right masks, displayed the right feathers in the rightseasons, told the right lies I needed to score points and be a big
winner. And I’m sick of it. Kuo Chen the liar has left the stage. I’m
dropping out of the fight. I don’t want to be #1. The game hasbrought me unhappiness and bad karma. With my selfishness I’ve
caused trouble for everyone I’ve known. Why do we fight? I fightbecause I’m afraid to stand alone. I know in my heart that I’m goingto die and it scares me. So I grab at the world looking for proof that
I won’t have to suffer pain and die. I’ve always felt that if I could
make my life different and exciting, big and spicy, that it would
hurt less and I could forget about death. It doesn’t work. Everything
in the world is false and unreal, even the “best” parts that living
beings desire. Wealth gets stolen. Sex is a snake’s nest of trouble
and grief. Fame is empty, like a wind that stirs the ocean waves.
Food fuels the body like gasoline does a car. And sleep wastes
precious time. What is there that is lasting or true in any of it? It’s
all impermanent, like a dream.

The five flavors dull the palate 213

The Buddha was a crown prince. He had all of the best theworld could offer in wealth, power, luxury, and fame. But he woke
up to the fact that despite his good life, he was bound to die. He saw
it all as empty in the face of death. Gold heaped high as a mountaincannot buy off the Ghost of Impermanence when it’s time for us todie. The Buddha recognized it and set out to resolve the matter ofbirth and death. He succeeded. He became the real #1 in the world.
He left instructions and encouragement that we might also cultivate
our way off of the turning wheel of suffering. What stands in theway? The Five Desires and attachments to Self. The false view ofself is rooted in desire. Desire is the cause of birth and death.
As soon as you have desire,then you have selfishness.
Once you have selfishness,then greed arises.
Once you have greed,
then all the troubles begin.
Master Hua, 1979

For example, I never knew that I have a big desire for food andflavors until just this week. Hen Ch’au told me that everyday for theentire two years of the bowing pilgrimage he has watched me at
mid-meal slip into a glassy-eyed trance. My cheeks flush, my backslumps, my face takes on a contented smile like a baby after a meal,
like a drunk in his cups. It happens after I swallow enough wellseasoned, nourishing food. I was surprised to hear it. I had no idea
I entered this trance. All I knew was that my mindfulness andconcentration always came to an end at lunch time and resumed
hours later when the food was digested.
I watched my hungry ghosts rise up all week. Sure enough, assoon as I added the sesame salt, soy sauce, and oil to the vegetables,
my cheeks got hot and my eyes turned up. Then I discovered that it
wasn’t any specific food that sent me into my blissful space-out; it
was my mind. One day I really wanted some green vegetables.
Cabbage was on the menu and I dived into it. Same results: flush,

214 The five flavors dull the palate

trance, slump. The next day I went for a tofu dish and enteredtongue-samadhi. Eureka! I’ve been eating for flavor all along!
The five desires are dharmas that obstruct the Way.
They can even keep one from reaching Supreme Bodhi.
Therefore, I will not produce even one thought ofdesire. My mind will be as pure as the Buddha’s…
Avatamsaka Sutra

This gold-plated American kid feels that because I’m a special
character, everything I eat must be flavored, spiced, and good. It’s
the same old #1, the big ego seeking self-benefit. No wonder mycultivation ends in my food bowl each day. Because I’ve always
been groomed to be uncommon and superior, I’ve expected to get
more, and always the best of everything. Like many Americans, I
really go for bargains, for good deals, discounts, extras, for the
personal touch, for novelty, for the free lunch. If something is onsale, if I can save, if it’s easy or new, I fall for it every time. Whatis this but greed for self-benefit? It’s ego-food, it’s the self on top,looking out for old #1. And it’s never, never satisfied.
Dessert was always the best part of any meal. The cherry on thesundae, the filling in the cream-puff, the gravy on the potatoes—
these always turned me. In everything I do I look for the bonus, forthe pay-off, the good part, the reward. And I never seem to find it.
What do I avoid? Hard work, taking a loss, taking the blame, I likethe headlines, I like action, I like sensational, exciting, fast-moving
thrills. I’ve never done anything that was slow or hard, dull or
quiet, ordinary in any way. And I’ve never known peace.
This is purely desire for fame and desire for flavor. I seek it ineverything I eat and everything I say. I am a liar because I feel that
I can’t have any faults. I cover over my ugly parts with fancy words
and false poses. No one else is fooled. I’m the only one who
believes my act.
To finish the story, I ate a very bland meal yesterday, no
seasonings, no fancy mixtures. I ate without thoughts of getting a

The five flavors dull the palate 215

reward from the food. Nothing special. Nothing extra. Nothing inexcess. I ate simple, straight, and true. I ate the way Kuo Chen, theFruit of Truth, and Heng Sure, Always Real, should eat. What
happened? My tongue went wild. My mind jumped like a rabbit
looking for goodies. Desire flared up and made me shake. “Whatare you so nervous about?” asked Heng Ch’au. Ha! I found a goldmine of desire. What a loss for the gold-plated star! I understood
why I have had such a hard time being silent on this trip and why
my words and letters are so false. I seek flavor. I must be special! I
must win! I’ve got to be bigger than life. Why do I make this fuss
now? Because I’ve met the Buddhadharma. I’ve seen the Buddha
and I’m not him. I’m not pure, not true, not real. I’ve lost the Way,
fallen from the Middle. But through cultivation of the Way, I’m
slowly, step-by-step, working my way back to a place of balanceand health.
When lunch was over, I realized I hadn’t gone into a trance, myeyes were clear, no flush, no slump. As I bowed that afternoon, I
saw my Self as never before. Always seeking, never satisfied;always taking, never happy; always faking, never true.
I recalled the summer I ate carte blanche in a gourmet
restaurant. After a week of fancy delicacies and superb flavoring,my tongue went dead. I couldn’t taste a thing! Truly, as the Tao Te
Ching says:
The five flavors dull the palate.
All I wanted was plain rice and clear tea. I forgot that lesson until
yesterday. Plain food tastes fine. Slow, ordinary hard work is where
it’s at, because it satisfies.
When you are content,
you are always happy.
Able to be patient,
you are naturally at peace.

216 The five flavors dull the palate

All along it’s been desires pulling me off center, endlessly greedy,
never knowing enough, that has brought me pain. Taking threesteps and bowing to the Buddha looks simple and dull. It is enough.
It is infinitely rich and truly rewarding. It’s brought me happinessand satisfaction. Seeking to be #1 makes me miserable. Bowing
myself away and giving the benefit to all beings makes me at peaceand content. The couplet around the door at Western Bliss Gardens
in Hong Kong reads:
With whom does the Greatly Compassionate
Bodhisattva Gwan Shr Yin of the Southern Ocean
compete to be #1? The Greatly Kind Buddha, Amitabhaof the Western Paradise and I were originally nevertwo.
Disciple of the Buddha,
Kuo Chen (Heng Sure)bows in respect

Guo Gao, faithful disciple of the Venerable Master, joinsa mother and her two sons in paying respects to themonks, bringing them offerings, and joining them as they
bow along the highway.

Youth from Gold Wheel Monastery hold the map while
the monks check their route during a visit where the boys
joined the three steps one bow pilgrimage for a few
hours.

219

The modern world trains one to fightJuly 1, 1979
Sonoma Coast
Dear Shr Fu,
A cultivator’s powerful medicine of the Avatamsaka Sutra
turns days and nights into an adventure of discovery. Cultivating
the Way is constant learning. The teachers are everyone, theclassroom is the world, the training rules are kindness, compassion,
joy and giving. The courses include faith, vigor, singlemindedness, concentration, and wisdom. Patience is the proctor.
Great Compassion is the constant aspiration, the Buddhas’ Bodhi isthe future graduation.
Every day I cultivate, I see more bad habits unfold. The light ofcultivation shines into the dark corners of the mind. The harder I
work, the happier and better I feel. Like opening the doors andwindows of a musty attic, the fresh air of the Dharma makes usefulspace out of the parts of my life I’ve overlooked for too long. I want
to be a Buddha. I’ve got a lot of changing to do first.
Growing up in the modern age, I learned how to fight for what
was called “success and happiness”. The teaching divided into
struggles for power, pleasure, wealth, profit, and fame. When it got
confused with politics, it was called the “struggle for freedom.” In
the end it is just a lot of fighting.
The modern world trains young men to fight for success. As I
learned the rules of the fighting game, I was sold on the notion that
more success brought more happiness, no matter what I had to do,no matter who I had to step on, cheat, or hurt in the process. The

220 The modern world trains one to fightpoint of the game was to get more of everything. There was only
one rule: win. No matter what: win big. We glorify our rulebreakers, outlaws, and clever crooks. It’s upside down.
I tried hard to win at this crazy game of success. The better I got
at it, the more unhappy I felt. “Oh, it’s lonely at the top,” says the
popular song. And the part of the game no one told me about wasthat in the end, there are no free lunches. When you break the rules
to win, you lose. You may not get the results back right away likein a horse race, but cause and effect is really true—not off by aneyelash.
The bowing pilgrimage has opened my mind to my pasttraining. Only this month, after two years of bowing, have I seen
how deeply I am programmed to fight. Leaving home and making
vows set my feet on the right path. It takes a lot of pick and shovel
work to uncover the roots of my bad habits. Because of the powerof repentance and reform, I’ve gotten lots of help in returning tohealth.
As we bowed through the sleepy suburb of Daly City, we
picked up a lot of hostile vibrations from young men. We heard
shouts of “They’re kissing the ground! What perverts!” “Get up
from there. You kiss the sidewalk again and I’m going to shootyou!” “You can’t do that here. Go somewhere else and kiss theground!”I thought, “Good grief! We’ve come nearly six hundred miles
and not since the very beginning have people thought we werekissing the ground. What gives?”
Because he does not create bad karma, bad karma
does not obstruct him. Because he does not give rise toafflictions, afflictions do not obstruct him. Because hedoes not slight dharmas, dharmas do not obstruct him.
Because he does not slander the Proper Dharma, he is
not obstructed by retribution.
Avatamsaka Sutra

The modern world trains one to fight 221

Later that same day, two young men made it their job to instruct
me further about my fighting karma. They threw eggs, milk
cartons, copies of the rolled-up newspaper, and rocks. All of thesemissed their target, but I got the message all the same. The boys
were vigorous in their efforts, however, and bold. I went down fora bow and heard footsteps approach. Something soft and gooey
splattered my head from directly above. An entire cup of rancid
butter slid down my cap and covered my left ear. How did it feel?
Injury from empty space. How could I have used my mind to fightand to hurt people in this way for so long?
This was the fruit of my search for success at any cost. How
does a Bodhisattva think?
The Bodhisattva uses the Dharma to transform all
beings with a kind mind that never injures or harms.
Avatamsaka Sutra

Bodhisattvas don’t fight. They don’t compete. They don’t
discriminate among any beings. As I grew up, I learned todiscriminate social class at a glance, all based on competition to be
first. “Keeping up with the Jones’s” was the name of the game. The
distinctions were based on surface externals, like the chrome trimthat makes one car look different from another. I wear gray, raggedrobes and have dirty hands most of the time. I see people react to
my appearance and I recognize how I used to size people up basedon false coverings and costumes. I was never satisfied. The people
with more style than I had made me feel jealous and inferior. Thosewith no style made me feel superior, like a winner. What a trap I
made for myself with false discriminations. What a burden.
The joke is this: only this week did I recognize that I stillthought this way. After being a Buddhist for six years and a monkfor five, I still carry my habits of discriminating with me. My
seeking and desire to win are my deepest programming. Really hard
to shake!

222 The modern world trains one to fightHow did I find out about it? We read these words of truth in the
Sutra last week:
The offense of greed also causes one to fall into therealms of the hells, animals, and hungry ghosts. If born
as a human, one obtains two kinds of retribution: thefirst is one’s heart is never satisfied; the second is,having much desire without ever getting enough.
Avatamsaka Sutra, Ten Grounds Chapter

The next day at lunch, I saw a car pull up, a Cadillac. A suntanned, well-dressed man got out and I pegged him right away as a
success. Probably a professional man. Then, something changed inmy eyes. I thought, “Hey, wait a minute. You don’t know what’s in
his heart. Why do you do this act of competing with others? You do
it so that your own ego can survive. Don’t do it! Great Compassion
does not fight. Say no to yourself. Leave him alone. Cultivate yourown path. Return the light. Don’t fight. That man is your father.
He’s your teacher. He’s you! Vow to take him across no matter who
he is. He will certainly become a Buddha sooner or later, so willyou. Don’t obstruct both of you with causes and conditions offighting and killing. This is not a joke. Cultivate the Dharma, asmuch as you know.”That night, the Sutra spoke principle for me again:
The Bodhisattva further reflects, “All beings
distinguish self and others and mutually harm eachother. Fighting, conflict, anger and hatred blaze
without cease. I should cause them all to dwell in
unsurpassed, great kindness.”
Avatamsaka

Disciple Kuo Chen (Heng Sure)bows in respect

223“Psst,” just like a flat tire
June 27, 1979
Jenner, California
Dear Shr Fu,
Part One.
Everybody likes to hear about themselves. Who doesn’t want toknow who they are and where they came from, where they aregoing and the deeper reasons behind what they do? Even the mostskeptical could sit for hours and listen enthralled to their own
horoscope, palm or tarot card reading. The I Ching and geomancy,
psychic readings and the Ouija board, and all the other occult formsof divination prosper because everyone knows there’s more to life
than the visible and tangible; there is more to each person thanmolecules, food, clothes, and sleep.
Last night we came to the section on the Ten Good Deeds in the“Ten Grounds Chapter” of the Avatamsaka Sutra. Ah, howwonderful! As Heng Sure translated I sat absorbed. I could havelistened all night. It details the retribution one undergoes forcommitting each of the Ten Evil Deeds. This is the real thing!
Unlike fortune telling, which is laced with half-wisdom and a lot offlattery, the Avatamsaka transcends the small and narrow and rises
like the sun above all the worldly dust. Not only divination, buteven the psychological sciences aren’t very explicit on how tochange your fate or personality. It’s all touch and go, trial and error.
The Buddhadharma is clear and complete. It covers all the paths ofrebirth and how to get out.

224 “Psst,” just like a flat tire

The Sutra simply says that everything that happens to you
comes from what you do. Good deeds bring good retribution, evil
deeds bring suffering and obstacles. It’s not off by a hair and has
nothing to do with anyone else but yourself. Heng Sure and I got hit
right between the eyes as we read the Avatamsaka Sutra. It’s overthree thousand years old, and yet it spoke right to our hearts as we
sat in an old car on the California coast in the Space Age!
I read this passage and understood the core of my personality.
What was once unclear now became clear. What I couldn’t see
about myself before was exposed, like ripping off an old band-aid.
The offense of greed also causes one to fall into therealms of the hells, animals, and hungry ghosts. If born
as a human, one obtains two kinds of retribution: thefirst is one’s heart is never satisfied; the second is,having much desire without ever getting enough.
Avatamsaka Sutra, Ten Grounds Chapter“Hey! That’s me!” I thought. I’ve had all the fortune telling andreadings and thought I understood myself. But last night, theAvatamsaka Sutra opened my eyes and heart like nothing I had
ever experienced before. It was clear and straight-forward. Without
frills or mystery, the message was the “sound of a hammer hitting
steel”. I knew beyond a doubt that what the Flower Adornment
Sutra said was truth within truth. It deserves to be called “theultimate understanding of the mind and all its states.” It’s thehighest teaching and deepest wisdom of all living beings.
It wasn’t a bummer or an ego-trip to hear who I really was. The
Buddhadharma isn’t like that. The truth is revealed without
emotion and no punches held. The Sutras were spoken only to help
all living beings end suffering and attain bliss. It was just likehaving a candid and kind doctor tell you right out exactly whatsickness you have and what you need to do to get well.
I have never known sufficiency. “My” mind is never satisfied.
Contentment was always around the corner—in the next job, the“Psst,” just like a flat tire 225

next town, the next year, but never right now in my own heart. No
matter what it was—friends, education, food, even exploring myown body and mind—I had to have more, always more. I “gave up
the near and went seeking for the far.” I never knew when to stop or
how to say, “enough”. Too much is the same as too little.
Part Two.
A few weeks ago, the Venerable Abbot and a group of disciples
stopped to share a meal offering. As we sat together under sometrees outside of Valley Ford, I was feeling quite content and natural
just being quiet. I had nothing to say, no questions to ask. Happy,
seeking nothing. My good and wise advisor within said, “Okay,
novice, you’ve had enough to eat. Remember, originally you have
all you need inside. You don’t need to seek outside after anything.
All troubles, afflictions, and disasters come from seeking anddesiring more. When you stop seeking, all worries vanish.”Sufficiency.
But, then my bad knowing advisor counseled, “Hey, all thisgood food. A couple of more bites won’t hurt. You can burn it up
bowing. Take a little more of this and a little more of that, quick!
before the meal’s over!” So I did. Then, suddenly the emperor
inside said, “Look at this. All these people and juicy conditions.
You have not said a word. Now everyone’s leaving. Let’s climb on
it, fast.” And once again, I couldn’t resist. I opened my mouth andasked the Master a stupid question just to make my mark. I mademy mark and immediately lost my light—“psst” just like a flat tire.
The mind of greed is like a bottomless pit.
Add some more, but it’s hard to fill,
and soon anger appears.
The five desires in confusion
turn thoughts upside down,226 “Psst,” just like a flat tire

And ignorant and unaware,
the Dharma-vessel topples.
by Master Hua

The Master’s reply was swift and direct, “Eat more, cultivate
more, stoke the fires more. Go on like this forever. More, always
more. Everything should be more.” The Master voiced the wordily“sutra” that I’ve been reciting in my mind all my life. Because I wasnever content with what I had in the past, I am now undergoing theretribution of “having much desire without ever getting enough.”
Buddhism is not a head trip. The things the Sutras talk about
contain the secrets to our own minds and the universe.
In a way, the whole pilgrimage is an effort to reduce our “greed
for the flavors of desire.” All disasters come from desire. Each inchof greed we are able to cut back brings that much understanding
inside and an equal amount of peace in the world. All the troubles
we have encountered stem from seeking. All the problems in theworld—wars, famine, disasters, and calamities, families fallingapart and individuals feeling lost and alienated—none don’t begin
with a single thought of greed and seeking more. This passage fromthe Flower Adornment Sutra has become the primary theme of thebowing. We take it like good medicine to cure our illness of greed.
I do not seek the unsurpassed path for myself, nor
do I cultivate Bodhi practices to seek the states of thefive desires or the many kinds of bliss in the three
realms of existence. Why? Of all the happiness in theworld, there is none which is not suffering, or which is
not the realm of many demons; which is not what
ignorant people are greedy for and which the Buddhas
have not warned us about. All disasters that arise arecaused by these (the five desires).
The hells, animals, and hungry ghosts, King Yama’s
region of animosity, hatred, conflict, slander, insult—
all of these evils are caused by greed and attachment to“Psst,” just like a flat tire 227

the five desires. The Bodhisattva contemplates theworld in this way and reduces his greed for the flavorsof desire.
Avatamsaka Sutra
Ten Transferences Chapter

We have just crossed a small bridge entering Sonoma County.
Ahead is 125 miles of bowing and a chance to “reduce our greed forthe flavors of desire.” Who is this who’s so greedy? Even though
we don’t watch television or listen to the news or read thenewspapers, we still can feel the tension, wars, and disasters
growing in the world. The whole world is contained within our selfnature. We know that now is the time to turn around, put it all
down, and bow to the City of Ten Thousand Buddhas with a single
heart.
Peace in the Way,
Disciple Kuo T’ing (Heng Ch’au)bows in respect***
As for the individual karma of living beings, there
are worlds in measureless varieties; within them wegrasp and cling to existence, and we each receive a
different measure of suffering or bliss.
Avatamsaka Sutra

228

The Old Fool
July 1, 1979
Above Russian Creek, North of Jenner, California
Dear Shr Fu,
As your way progresses, the tests increase. As thesaying goes,
The Way grows an inch,
the demons grow a foot.
The Way grows a foot,the demons are already on top.”
Venerable Abbot, May 1979, Olema, California

New territory and new tests. We have entered steep, winding
mountain roads that rise up from the cliffs on the coast. It’s a little
like Big Sur. Yesterday a car-full of very strange men and womenin long white robes stopped. “What group are you with?” onedemanded. I gave them a hand-out. “Have you met Christ’s
family?” asked another in a hostile and aggressive voice.
Today another car pulled up while we bowed, “You ought to try
Taoism… yes, or try drugs,” said a man. Then he got really angryand screamed, “You guys are losers!” He tossed a rock. It missed.
At the end of the day, we were bowing on the top of a road thatwinds down a steep canyon, crosses Russian Gulch, and then turns
into a series of switch backs up a mountain on the other side of thecanyon. It’s very spacious and quiet—no towns or houses. I
suddenly notice two men watching us from behind some bushes on

The Old Fool 229

the slope of the hill to our right. Way below on a deserted beachsomeone yells up to us. Heavy winds drown out the words. We bow
and do transference and start back for camp.
From behind, a young man comes running up the road, “Hey,followers!” he shouts at us. He catches up and asks what we aredoing. “Living off the land?” he asks. I indicate we don’t talk andgive him a handout. He doesn’t read it. Something comes over him
and he suddenly gets very angry and threatening.
“Lips sealed, huh?” he challenges. “You should be Christian.
This isn’t the way. You’re wrong… all wrong.” He’s working
himself into a frenzy of hate. We keep walking back to the car, as
there is no reasoning with him.
“You’re stupid, really stupid!” he screams. His whole face andbody are out of control, like he’s possessed. He starts throwing
rocks with an intense violence. “You guys are on the wrong road.
You’re headed toward death.” By now the rocks are coming fastand heavy—about the size of softballs. They’re smashing all
around us on the asphalt. Even though he’s real close, the rocks
keep missing us. He’s not the least bit shy or holding back. He’s
throwing the biggest rocks he can find as hard as he can. What todo?
When we get to the car, the two men who appeared earlier in thebushes on the hill walk up. “Hey, our car broke down. Could you
give us a ride to the nearest phone?” they ask. The young man who
is heaving rocks has come back with his friends. They’re loaded up
with rocks and heading our way.
“Which way?” I ask the two men.
“That way,” they say, pointing in the opposite direction of thecharging young men.
“Okay. Hop in.”
The car starts, then it dies. “Namo Gwan Shr Yin Bodhisattva.”
I try it again. It starts. We turn around and head toward Jenner. The
rocks are crashing all around. Out of the rear mirror we see them230 The Old Fool

throwing on the run, chasing the car as we pull away. The road iscovered with broken rocks. No hits to us or the car.
“Hey, they were throwing rocks at you, huh?” laughs one of themen in the back seat. I nod. “They’re only kids,” he says in a kindand understanding voice.
I recall this verse we heard the Master recite as the way to bewhen facing adversity.
The Old Fool wears second-hand clothes
And fills his belly with tasteless food,Mends holes to make a cover against the cold,
And thus the myriad affairs of life,
According to what comes, are done.
Scolded, the Old Fool merely says, “Fine.”
Struck, the Old Fool falls down to sleep.
“Spit in my face, I just let it dry;I save my strength and energy
and give you no afflictions,”
Paramita is his style.
He gains the Jewel within the Wonderful.
Know this news and then
What worry is there of not perfecting the Way?
Sing this song and you can’t go wrong. But the Old Fool’s song
isn’t what I’ve been singing. The way of the Old Fool is new to me.
I was brought up in the culture of the “fighting Irish” and Manifest
Destiny. I am so used to fighting and winning, it’s really hard to sit
back and take insult, suffering, slander, and loss. It’s equally hard
not to be pleased by praise, smiles, benefits, and success. One
pleases me, the other I can’t bear. Wanting the sweet and not being
able to take the bitter are both a kind of suffering. Being free is:seeking nothing, fearing nothing. But it takes practice.
Out here we get lots of chances to practice. We drove a couple
miles south of the rock assault to camp that night. But in themorning we would have to bow right through the gulch where theThe Old Fool 231

young men were camped. At our bowing pace of a mile a day wewould be sitting ducks for them. There was no other road. I started
to get uptight, feeling nervous and vulnerable. Why? Because I had
just made a vow not to fight and contend anymore. No more
fighting for self-benefit with body, mouth, and mind, with fists,
debate, or thoughts. So tomorrow was mid-term exam, clearly a testof my resolve.
My adrenaline energy was up, squeezing my neck and shoulders
into a dizzy knot. I turned and jumped at every car that passed. My
heart doesn’t want to fight anymore, but I’ve got the habit. I’ve put
down my weapons but haven’t learned how to put down my fears
and “smash an army of demons” with strength of kindness, goodkarma, and a concentrated mind.
He vows that all beings put down and leave behindall knives, swords, military weapons, and tools of eviland suffering and that they cultivate the many kinds ofgood karma… that they leave all their fears, andbeneath the Bodhi-tree, subdue and smash the army ofdemons.
Avatamsaka Sutra

I started looking for outs—thinking about food, alternate routes, of
trying to reason with them—but it’s no use, I can’t relax and not try
to control things. I feel like I’m going to battle blindfolded. I think,“This is like war. Where do wars come from?” Wars come fromthoughts of greed, always trying to win and be number one. In mymind there’s an “open 24 hours,” non-stop junk-box record playing
the “number one” song. Inside it plays the Super Bowl, the Top
Ten, Hall of Fame, highest G.P.A., biggest G.N.P., the Miss
America Contest, the Best Seller List and the Indy 500. My mind
makes leagues, divisions, playoffs, semifinals and finals, out of
everything from a to z. It keeps a running score on where I stand,my chances to come in first place, like the Wall Street Dow Jones
ticketape. I compete with myself, my family, friends, strangers, thenext country and empty space. “First on earth, first on the moon.”

232 The Old Fool

People all want to be number one. They all want tobe leaders, to be the best in something. They fight for
first place. All of the world’s troubles begin right here.
Do you believe it? It’s true. All of our troubles comefrom greed and seeking. Originally there are no
problems, but we people give ourselves all the hassles
in the world.
Master Hua, Gold Wheel Temple,
Los Angeles, January 1979

Note: As a child in school, I never gave a second thought to the“number one song” we all sang. We studied and compared birthrates, death rates, crime rates, suicide and fertility; the strongest
man, most beautiful woman, the smartest scientist, and the bravest
soldier—everything from Olympic Gold Medals to fewer cavities
taught us to compete to be the number-one winner. I did it withgrades, sports, try-outs for this and that, so it seemed natural thatcountries did it, too. When the Russians launched Sputnik I into
orbit, everybody flipped-out. The science programs in all theschools were accelerated. “The Russians are ahead of us! They’rewinning the ‘Space Race,’” everyone said in near panic.
I turn everything into a contest and a game; everyone becomesan opponent and rival. Driving the freeway, getting the best deal,
always racing and beating the clock, making a hit and score—
bigger, better, higher performance… The Winner! It’s said thatbreaking rules wins wars. But breaking rules causes wars, too.
Always trying to win, “by hook or by crook” is waging war in mymind. Soon, it spills out and fills up the universe with conflict anddestruction. Fighting inside brings wars outside.
The little war with the rock-throwers is just a scaled-down
version of the bigger war going on in the world. It all starts right in
my own upside-down heart. “Gotta make it big! Get to the top. Bea somebody. Be looked up to and admired.” So I get back what I put
out. I should take it and not complain and whimper. How stupid tofight back! When I stop competing and scrambling for name andThe Old Fool 233

fame, then people will stop fighting with me. If I play the game, I
should take the bumps. How will the world get better if I don’tchange myself?
If I am unable to cultivate proper conduct myself, to
get others to cultivate it would be impossible.
Avatamsaka Sutra

What should I cultivate? Not killing. Isn’t fighting and putting
down the other guy a kind of killing? When I strive to win, wholoses? Do I care? There’s lots of ways of killing and dying.
Sometimes they are hard to see. When I was a boy, I went to theSuper Bowl football game. During half-time, they brought out a“football squadron” of fighter pilots. They were soldiers who
dropped the most bombs and flew the most missions (had the most“kills”) in Southeast Asia. There they were lined up in T-formationon the field as a “Super Team.” It pained my heart and opened myeyes to see that. How far we have strayed from the ancients who,
Even when he conquers does not regard weapons aslovely things. For to think them lovely means to delightin them, and to delight in weapons means to delight inthe slaughter of mankind. He who delights in theslaughter of men will never get what he looks for out of
those that dwell under heaven. A host that has slain
men is received with grief and mourning; he that hasconquered in battle is welcomed home with rites ofmourning.
Lao Tze

Kids always ask us, “What would you do if someone hit you ortried to pick a fight and beat you up?” We tell them straight that if
you treat people with kindness, compassion, joy, and giving, thenno one will even bother you. “You’ll have many good friends andnever be afraid. Once you think to fight, then a fight will find you.
And once you start fighting, it’s hard to stop—there’s grudges and‘getting even’ and a ‘score to settle.’ If you push people around,234 The Old Fool

even in your thoughts, people will push you around. Fear comesfrom doing the wrong things in the past.”
So, I figure now if I’m afraid of tomorrow’s “battle of Russian
Gulch”, it’s because in the past I’ve done a lot of killing andfighting. My karma from trying to be number one and a winner isdeep and heavy. Now I’m getting a taste of my own medicine. Heng
Sure isn’t the least bit afraid or nervous. Why? Because everyone’s
karma is different. There are measureless different worlds andrealities mutually interlocking and yet none are confused or
jumbled. So two people can be standing side-by-side in the same
situation and one receives suffering, the other receives bliss.
As for the individual karma of each living being,
there are worlds in measureless varieties; within them
we grasp and cling to existence, and we each receive a
different measure of suffering or bliss.
Avatamsaka Sutra

Note: We bowed through Russian Gulch the next day without
incident. No rocks, no angry young men. It’s all made from themind!
Part Two.
Last week near Carmet, two boys kept hazing us, throwing
water balloons, rocks, and curses. I saw clearly for the first timethat this hassle was my karmic retribution earned from aeons ofseeking and fighting to be the winner. When I stopped seeking, thentroubles would stop seeking me. Now our only “weapons” are thevows of a Bodhisattva. Our only protection is bowing with a single
mind in repentance and reform. This is the first base for gettingstraight and protecting others.
Using the adornments of repentance and reform, hediligently cultivates the path of benefitting self while
benefitting others… He uses the shield and armor of

The Old Fool 235

the Bodhisattva’s great vows to adorn himself. Hesaves and protects living beings and never retreats.
Avatamsaka Sutra

In L.A., an outraged woman yelled, “Stop bowing! That’s
disgusting. This is America.” And near Malibu a young boy asked,“Hey mister, aren’t you ‘un-barrassing’ yourself?”
Bowing came hard to me. Of all the doors of cultivation,
bowing was last choice. It really makes you feel unimportant andhumble. Bowing is the exact opposite of fighting for self andstriving to be number one. Winners don’t kow tow. That’s forlosers. Everybody wants to win. No one wants to lose. But winningis messing up the world. So we bow.
The more we bow, the more the ego hurts; the more the ego
hurts, the better the bowing gets. My life started getting good whenI began bowing. Yet it’s not the kind of good and happiness you
want to keep for yourself. There is no self, so how could anything
be kept? We give the self away to end disasters and calamities in
the world and so we may all become Buddhas together. When I’mbowing, I don’t make so much trouble for everyone. That’s how it
helps the world. It’s very patriotic! If I’m embarrassed, I should
bow until there is nothing left to “un-embarrass.”
As the young boys in Carmet were preparing for another waterballoon pass at the monks, an older man walked over from his
house. “Could I ask about your ritual and why you’re bowing?”
When he learned why we were doing prostrations, he got a big, soft
smile and his eyes started to water. He proudly reached out to shakehands and patted me on the shoulder with the other. The boys,
seeing this, left. All is quiet now. “This is good… yessir. I bet it
would take all of two years,” says the man.
I think to myself, “If I could treat all men like they were myfather and brother then there wouldn’t be any angry young men andno wars. If I could stop competing to be number one and treat all
women as sisters, as my mother, then what a peaceful world this
could be!”

236 The Old Fool

A simple thought, but out here that’s what it comes down to:putting down your own greed, anger, and stupidity with a straightmind and a lot of kindness and compassion. People who don’t knowmuch about Buddhism understand this: selfishness is ruining theworld, dividing up countries; it splits up families and leaves us
feeling lonely and empty. Those folks that take the time to checkout what the bowing and Buddhism stand for understand rightaway. The Dharma speaks for itself.
“You’re doing good work, keep it up,” says a man in a VW. A
woman with two teenage boys says, “Good luck. Good journey.
More people should do that. We’d have a better world. Thank you.”
A man near Duncan’s Landing: “I want to give you some bread.
I think it’s beautiful, what you are doing. You don’t have to sayanything.”
Buddhism is pure and simple: no more fighting to be number
one. No more seeking name and fame. “Being one with everyone iscalled Great Compassion” (Master Hua).
The Bodhisattva always thinks of all living beings
with kindness; with thoughts of benefitting, pity,
happiness, harmony, and gathering in. He has foreverleft behind anger, hatred, animosity, and harm. He
always thinks of acting in harmony with others, of
being kind and humane, and of protecting and helpingthem.
Avatamsaka Sutra

Right on!
Peace in the Way,
Disciple Kuo T’ing (Heng Ch’au)bows in respect237

Buddhadharma Fair!
July 10, 1979
Fort Ross
Dear Shr Fu,
This letter is a rambling berry-patch of the thoughts I’ve had all
week. The themes are: be happy, don’t worry, Dharma-cultivationis good work. The harder the work, the happier we feel. Cultivation
makes us happy for real.
The ancient immortal Sages had no other way.
They were vastly happy by night and day.

Part One.
A monk lights a stick of incense and bows respectfully to astatue of the Buddha. He sits down before the altar and crosses his
legs. He picks up a dulcimer and strums a quiet, rhythmic tune. He
begins to chant in English,“At that time the Bodhisattva Forest of Merit andVirtue received the Buddha’s spiritual might andentered the samadhi of the Bodhisattva’s Good
Thoughts. After entering that samadhi there were
Buddhas in number like motes of dust in ten thousand
Buddhalands who came from beyond worlds as manyas motes of dust in ten thousand Buddhalands in eachof the ten directions…”

238 Buddhadharma Fair!

and on he goes, singing/reciting the Ten Practices Chapter of the
Avatamsaka Sutra. He does this everyday as his Dharma-door of
devotion; it’s an offering to the Sutra and to his own wisdomnature. When he’s through, he transfers the benefits to all beings
everywhere with a wish that we all will work for the good and avoid
all evil. He is always happy with his work.
Sometimes he sings his Sutra in public. The simple tune and thespell-binding stories of the Bodhisattva’s conduct go right to thehearts of the listeners. He accompanies himself on banjo or
autoharp, sometimes he just recites and lets the Sutra’s words maketheir own rhythm in empty space:
My mind will dwell in peace in unsurpassed,
unspoken, non-relying, unmoving, measureless,boundless, inexhaustible, formless, most profoundwisdom.
Avatamsaka Sutra.

This is how it may happen as the practices of the Proper Dharmatake root in Western soil.
When Bodhidharma set sail from India, fulfilling
Shakyamuni Buddha’s prediction that the Mahayanateaching would be transmitted to China during the timeof the Twenty-eighth Patriarch, the Buddhadharma
already existed in China, yet it was as if it were notthere at all. Although there were men who studied,
there were few who lectured or recited the sutras andrepentance ceremonies were seldom practiced.
Master Hua, commentary on Sixth Patriarch Sutra

Sign posted on billboards and phone poles all over:
Buddhadharma Fair! Come One, Come All! Come to the City of
Ten Thousand Buddhas! Continuous Dharma-lectures! Free
admission! Special Day-long Medicine Master Repentance
Ceremony (reservations accepted at the City or by calling this

Buddhadharma Fair! 239

number…) Vegetarian Food! No intoxicants or cigarettes, please.
Art exhibit.
Booths: vegetarian cooking, natural health care, organic
gardening. Dharma Realm Buddhist University Demonstrations:T’ai chi ch’uan, Acupuncture. Music: Buddhist choir, chanting,young people’s concert. Plays: Instilling Virtue Players’ originalshows. Buddhist Schools Graduation ceremonies and awards foracademic excellence. Meditation instruction. And fun for all.
This is how it could be as we expediently introduce theBuddhadharma to our family in the West.
Our generation has the inconceivable strength of good roots tohave met our teacher in person. We are able to study and practice
below his Dharma-seat day and night. The treasury of true
principles that we receive is rich beyond counting. Decades fromnow our Dharma heirs will still be busy translating and gathering
the wealth of Dharma that issues from our teaching-source like anever-ending spring.
Heng Ch’au and I are investigating the second of the Ten
Grounds in the Avatamsaka Sutra. It is called “Leaving the Dirt.”
It’s all about the basic rules for being a person, the Ten Good
Deeds. It is like a medicine kit for the afflictions and suffering we
all experience. In clear words it describes both the good and badhabits that beings practice in every move, all day long. The Ten
Good Deeds are the real thing. The Sutra contains the ancient rulesof proper conduct, the true Dharma.
I got out to bow feeling on top of my faults and in charge. A test
will arise, I miss my cue, attach to a state and find myself reallyunhappy. That night, as I review the second ground, I see mymistake on the Sutra page. It always comes with a remedy attached,spoken in a kind, wise voice. It’s a shocker every time to see mydemons and ghosts revealed to my eye. The Avatamsaka is a holy
scripture; ageless and as yet unknown to the West. It turns into amirror, it turns into a good friend, it speaks to our deepest hearts theway no other printed words have done.

240 Buddhadharma Fair!

This is why we say how lucky we are and how happy we feeltime after time. Who wouldn’t want to share this magic witheveryone? Who wouldn’t feel a huge debt of gratitude to the
Buddhas and Bodhisattvas and Wise Advisors? They have brought
the wisdom and the goodness of the Great Vehicle to us and laid it
in our hands. Our job is to recognize this priceless gift and to makeit available to all people. Most important: to practice the teachings
with pure faith and boundless energy.
What’s spoken is Dharma;
What’s practiced is the Way.
Speak of it well,
Speak of it wonderfully.
But if you don’t cultivate,
It’s still not the Way.
Cultivation shouldn’t sound burdensome, it’s a light, a joyful wayof life. Before we meet the Dharma, life is like standing in a pit offire. The Buddha taps us on the shoulder and says calmly, “There’s
a sturdy ladder over here. You can climb out of the flames if you
wish to. Oh, and let the others know about it on your way out, won’tyou?” You bet we will!
The work of the City of Ten Thousand Buddhas is to lay thefoundations of the Proper Dharma here in the West. As the City is
the body of the new, healthy, baby-Buddha, establishing the rules,
bowing the repentance ceremonies, investigating the Sutras andtranslating them, participating in the morning and evening
devotions, holding the precepts, and daily practices will be thebeating heart of the Dharma-body.
There is so much good work ahead, it’s like hearing the Buddha
say, “You’re going to be working on this mountain of jewels for the
rest of your lives, you should bring forth a great heart of vigor andboundless joys.”
We have the world’s best job: givers of the unsurpassed
Dharma. Whether we translate it, recite it, meditate upon it, type it,Buddhadharma Fair! 241

lecture it, bow it on the highway, radiate it from happy thoughts, aremindful of it as we mow grass, answer the phone, and fertilize thecrops, we are all practicing the giving of peace and happiness, goodenergy, and Buddha-light. What could be finer? When we cultivate
the Bodhisattva Path by practicing a Dharma-method with the mind
and holding the precepts with the body, then we are healing
ourselves naturally. We are getting well! We all become Buddhas,
perfect beings, when our practice is done well with energy andconcentration, and that’s the best news I’ve ever heard.
Monk: Master, some people try to convert us by saying, “The
Buddha can’t save you. He was only a man. You shouldn’t try sohard. You can’t be saved by works, either.”
Ven. Abbot: So you tell them, “I have food to eat, clothes towear, I can bow to the Buddhas, who needs to be saved? I savemyself.”Monk: They say “You’re in bondage!”
Ven. Abbot: You tell them, “Good, I like it. I’m happy.”
The Bodhisattva always shows great happiness toall beings.
Avatamsaka Sutra

Sometimes when you return the light and look within it feels
like a deep dive into a cesspool. There’s a whole lot of filth andnastiness inside one. Before I began to cultivate I didn’t recognize
it. Cultivation is all about getting right in there and purging the
poisons, slogging through the mud of self and greed, hatred, andstupidity. You have to shovel it out bucketful after bucketful. But
the Buddhadharma is the great purifier, it’s mind medicine, theheal-all herb for the poisons that afflict us.
Like the agada herb
Which can purge all poisons,242 Buddhadharma Fair!

The Buddhadharma is the same;
It eradicates the disaster of afflictions.
Avatamsaka Sutra,“Praises in the Tushita Heaven Palace”, Chapter 24

Universal Worthy Bodhisattva instructs us to “repent andreform of all karmic faults,” and that’s what repentance ceremonies
are all about. Every time we sincerely call ourselves on our faults,
recognize them and vow to change, the mind gets a little brighter
inside. Those are my afflicted beings inside. I’ve vowed to savethem all. No matter how much trouble I give myself due to my past
greed, hatred, and stupidity, I’m going to keep on with this goodwork of cultivation until the mirror of my mind has no specks ofdust remaining. Will it be tomorrow? Will it be nine aeons fromnow? Can’t tell. Even if it takes forever, I believe that we will all
become Buddhas and I make it my job to take my inner living
beings across first.
At the same time, I don’t have to wear my afflictions like a
merit badge. This is seeking approval. I caused all my own
troubles, I should bear the results in silence, not be such a weakcrybaby and certainly not afflict others with the details of my daily
ups and downs. How does a Bodhisattva do it?
He is universally a good and wise advisor for all
beings. He speaks the Proper Dharma and causes themto cultivate. It’s just like the great ocean: no amount of
poison can change it or spoil it. And Bodhisattva is thesame. All those he meets, be they without wisdom… alltypes of oppressive afflictions from these… beings
cannot move or confuse him.
Avatamsaka Sutra

With faith in the Way,
Disciple Kuo Chen (Heng Sure)bows in respect

243

A man’s got to have gone through a lot of changing
July 16, 1979
Ocean Cove, California
Dear Shr Fu,“Country Roads Cross Section.”
It’s Sunday afternoon. We are bowing through the Ocean Cove,a small hamlet on Highway 1. There is a gas pump, a country store,a weathered barn, and a few houses. In front of the store are thelocal young people sitting on tree stumps, old chairs, car fenders,and motorcycles. They’re drinking beer, smoking, and rapping.
Each is looking for something, waiting expectantly, but no one
could say what it is they’re waiting for. Even though there is a
crowd, an empty loneliness hangs in the air like the dull fog thathasn’t lifted today. They all have homes, but no one wants to go
home. Their hearts have no place to rely. We know where they areat, and feel sympathy.
The Bodhisattva sees that all beings are lonely andwithout a place to rely on, and he feels sympathy.
Avatamsaka Sutra

As we round the corner and come into sight, a couple of the young
men start testing us with taunts. The toughest-looking biker,
wearing a black leather jacket and a beard, has pinned a handout
explaining the bowing pilgrimage to the store’s screen door for
everyone to read. His name is Bobby. He says to the young men,

244 A man’s got to have gone through a lot of changing“You watch your mouth there, boys. Don’t bother the fellows.
They’re doing hard work for a good cause, they’re all right.”“Yeah, but they’re weird, really serious. They won’t even drinka beer… real party-poopers,” replied one of the men.
“You’d be a little different if you’d been bowing on the road for
two years. A man’s got to have gone through a lot of changing
doing that,” answers the biker.
“Two years!? Like that?” says one of the young men.
“Yeah. They’ve got something going for them. It’s foreverybody. I figure I’m not going to let any young punks hassle
them.”“Yeah, sure, okay, Bobby. Whatever you say,” says the youngman. They all sit down again and quietly watch. Then, a charter bus
pulls us. Bobby hops off his bike and starts directing traffic so thebus can safely park. It’s a narrow road and lots of traffic. The groupof young people starts to hoot and holler at the bus—making things
a little unpleasant. Bobby shouts, “You all be nice to these folks…
be nice now.” They quiet down again. Dharma Master Heng Kung
hops out of the bus. He and a large group of people have driven
down from the City of Ten Thousand Buddhas to see the bowing
monks and make offerings.
So here we all are, measureless living beings from different
worlds, yet all converge and come in touch today on a cross-sectionslice of country road. On the bus are happy, bright-eyed Buddhist
disciples from all over the world. There are the two bowing monks.
Outside, Mick Jagger and Rolling Stones’ music blares in the air
and irritates the spirit. The lonely kids are saying, to each other,“Don’t go home yet. Stay a little longer. I’ll buy everyone anotherbeer.” We people are all the same at heart. The suffering and bliss,
the ordinary and the sagely, the pure and the defiled, the free andthe hung-up are all mixed together in this little junction-stop town
just as it is all mixed together inside each of us. Differences areillusions. We have one nature, the Buddha-nature and it is non-dual

A man’s got to have gone through a lot of changing 245

and perfectly fused. Yet this Dharma-nature has no face orappearance.
The Dharma-nature pervades all places,
all beings and all countries,
It exists in all three periods of timewith no remainder,
Without a shape or markthat can be obtained.
Avatamsaka Sutra

How strange the world seems sometimes! With houses andfences, with curtains and cars, we try to make a “you” and “me,”and a “me and mine,” but no matter how we try, we cannot divide
our true nature. We are all deeply related. Ultimately, alldifferences are invisible. No one can stop the interrelatedness of all
beings and all things any more than a barbed wire fence canobstruct the air, or a bridge can separate a river.
Today I got a glimpse of the level-equality of all beings. In thislittle town I saw that all our faces are just masks we wear. Bobby
looked mean and tough, but he was soft inside. Behind the fierce
front was kindness. Behind all our masks there is only one face. It
has no color or shape, no size or place. It is without a mark of
dimension. I thought, “Bowing once every three steps isn’t two
monks bowing, it is all living beings. This is the one heart. We
never leave it; it never leaves us.” The one face we all have is the
Buddha’s face. The Buddha’s face is every place.
No body or mind inside,
No world outside…
No self or others, contemplating freedom,
Not form or emptiness, seeing the Thus Come One.

246

They are doing something and nothing
July 17, 1979
North of Ocean Cove, California
Dear Shr Fu,
In the early dark hours of the morning, I wake up outside,
sleeping under a tree, to look around. For a minute or two I can’t
find me. Inside and outside, up or down, here or there don’t exist.
The jealousy and arrogance, desire and fear I carry around in myheart day after day, for a few seconds, seem like a dream. A smile
comes to my face. “How can you possibly take yourself so
seriously? Look!… See? Basically there’s not one thing. Yet rightwithin nothing the wonderful appears,” says the Good Advisor
inside.
Slowly, bit-by-bit, things are starting to come into focus.
Bowing brings moments of clarity and stillness that tell us to let goof all false thinking and attachments. “With deep faith andcourageous vigor, be ‘one of the Way with no mind.’ Everythingthat’s supposed to happen, happens by itself,” the bowing heartsays. When I stop meddling and interfering, the Way naturally andeffortlessly responds. When the heart is unobstructed, kindness,compassion, joy, and giving appear like the buds in spring. Whenthe false mind stops and greed is put to rest, then by itself, thenobility and blessings of our original face appear. “One who can belike this benefits the whole world,” the Abbot told us.
“What are they doing?” asks a bystander.
“Nothing. They aren’t doing anything,” answers a friend.
“Why don’t they do something?” the bystander persists.

They are doing something and nothing 247“They are doing something. They’re doing nothing,” answers
his friend.
“I don’t get it,” says the bystander perplexed. But his friend
understands. In doing nothing, everything is done. That is, by not
giving rise to the karma created from greed, anger, and stupidity
with body, mouth, and mind, the natural truth and goodness
manifest. “Not doing” is being single-minded to the point of nomind, no thoughts, nowhere to attach. It’s called “action that isactionless.” This is what precepts, samadhi, and wisdom are allabout. They make everything “neat”. We haven’t reached the pointof doing nothing. Our simple instructions still remain: “No false
thinking. Have no attachments. Try your best!” and this verse keeps
lighting our path:
When the nature is in samadhi
the demons are subdued and every day is happy.
False thoughts not arising,
everywhere is peaceful.
When the mind stops and thoughts are cut off—that is true nobility.
With selfish greed ended forever—that is the true field of blessings.
Master HuaPeace in the Way,
Disciple Kuo T’ing (Heng Ch’au)bows in respect248

Don’t kill
July 16, 1979
Ocean Cove, California
Dear Shr Fu,
Our bowing pilgrimage wants to stop wars, disasters,
calamities, and suffering of all kinds. Our handout sheet that
explains our work says, “If our bowing is sincere, then calamities
and suffering will be reduced, and wars and destructive weapons
will gradually disappear.”
The Bodhisattva vows that all beings give up andleave behind all knives, swords, military weapons, andtools of evil and suffering, and that they cultivate manykinds of good karma.
Avatamsaka Sutra

Many Americans own guns. As a boy, I used to wear a quick-draw
holster and practice shooting “bad guys” in the bedroom mirror.
With the kids in the neighborhood, I played “guns” after school. It
took various forms—cowboys and Indians, cops and robbers,
Allies verses Nazis—but it all amounted to running around theblock carrying toy weapons and shooting each other dead. At night,
we learned how to do it by watching T.V. shows like Combat,
Gunsmoke, Dragnet, the Lawman, Have Gun Will Travel… thetelevision was our school for violence. I am deeply programmed tobelieve that when things don’t go my way, it is perfectly okay tokill to resolve my conflicts. I’m not alone in this view. Social
scientist, Herman Kahn, in addressing an ivy-league freshman classon violence and American way of life, as I recall, asked questions

Don’t kill 249

like these: How many of the students had ever lived with their
grandparents? Very few had. He asked how many had owned BB
guns by their early teens and .22 calibre weapons before enteringcollege. Over half of the group raised their hands. (I’m quoting
from memory—I read the article in a Co-evolution Quarterly three
years ago, and the statistics may be inaccurate.)
Americans are not unique in the mental preparation for killing.
Every society has respected the soldier caste: India’s Kshatriyas,
Japan’s Samurai, Rome’s centurions, the British Navy—all havemaintained the sanction for bloodshed. Civilizations withoutarmies are the exception. One can make a case that people are
violent and savage by nature.
I came from a military background. My male relatives for themost part have all served in the armed forces. I took killing for
granted until a few years ago, when I began to question it. “Where
did all the disasters and misery of this world come from?” I
wondered. “Is it our lot as people to kill?” I found my answer. My
heart awoke to the Buddha’s Way of kindness and compassion
when I read these words written by Ch’an Master Hua:
There are so many wars! How sorrowful! How painful!
Every single disaster comes from acts of killing… and actsof killing from the mind… What is the present time? It is
the time of the imminent extinction of living beings. As welook around the Dharma Realm, we see that countries
battle each other, families contend with each other,individuals struggle against one another, on and on until
great wars between world systems arise… I hope that theleaders of all countries will embody the preference heavenand earth have for life, establish good government anddispense justice, banish quarreling and dispense withgreed, ignore themselves and help others, benefit
themselves by benefitting others, see the Universe as one
family, and see all people as one person. An ancient250 Don’t kill

Worthy said, “If anyone is killed, it is as if I killed him
myself”…
Water-Mirror Reflecting Heaven, Preface

What a powerful statement against war! Here was the solid
principle I sought. How clear-cut and simple: don’t kill. See all
people as kinfolk. It illumined our upside-down preference fordeath over life. The Bodhisattva’s Precepts spell it out moreclearly:
A Bodhisattva must not collect knives, clubs, bows
and arrows, swords, axes, (guns), or any otherweapons used in fighting or waging war, nor may hekeep nets, traps, or other instruments of evil which may
be used in killing beings…
Tenth Minor Precept

A disciple of the Buddha must not, for the sake of
personal benefit or with evil intentions, act as acountry’s emissary in a capacity where his involvement
may bring about the confrontation of military forces,
the commencement of battle, and the subsequentslaughter of countless beings. A Bodhisattva must noteven go among military troops or have dealings withthem, much less deliberately act as a plunderingbrigand under the guise of serving his country.
Eleventh Minor Precept

This is the cornerstone of the Buddha’s way of compassion:
don’t kill. A monk once asked our teacher if when confronted byhostile people could he defend himself with his fists. The answer:“Absolutely no fighting! If you fight with anyone for any reason,
you may no longer consider yourself my disciple.”Fighting and anger are the source of killing and wars. As one
man put it, “The Buddha taught compassion. That means, stop

Don’t kill 251

knocking the other guy around! I’m not your enemy, I’m yourfriend.” And Buddhist disciples do not take life for this reason.
The Great Compassion of the Buddha embraces all living
beings. We were instructed as we began our journey to “be reallycareful of the ants and mosquitoes.” The Master said, “When you
kill insects, they come to me and say, ‘That disciple is no good. He
breaks precepts!’”
Great Compassion sees all beings as one family. We all sharethe same basic substance. All men are my father and brothers, allwomen are my mother and sisters. Where is there space for athought of killing or anger or fighting?
The second of the Ten Grounds describes a Bodhisattva’s
attitude towards killing in this way;
A Bodhisattva by nature is apart from all killing of
beings. He does not hold weapons. He does not harbor
feelings of animosity. He knows shame and remorse.
He is completely humane and merciful towards all thatlives. His thoughts are always kind and helpful. He
does not trouble living beings with an evil mind, muchless think of other beings and then intentionally kill or
harm them.
Avatamsaka Sutra

Filiality is the basis of the Buddha’s teachings of compassion.
When the family is happy, then the cities can be peaceful and thenations of the world will come together. On Independence Day, as
we bowed along the rocky blue Sonoma Coast, I came upon somenew rallying cries for Americans. Not battle cries, but peace cries:
It’s time to turn myself around and to stop the killing habit.
We need filiality, not firepower!
Drop your pistols, not your parents!
Abandon your guns, not your grandparents!

252 Don’t kill

Why do we kill? It’s because we have been killed in the past.
Sickness and early death come from the same source: killing. Causeand effect—karma—is not off by a hair. As the Sutra explains:
The offense of killing can cause living beings to fall
into the realms of the hells, the animals, or the hungry
ghosts. If reborn as humans they obtain two kinds ofretribution: the first is a short life, the second is muchillness.
Avatamsaka Sutra

This is the Buddha’s voice of Great Compassion speaking to us
here and now:
If we do not wake up soon and renounce the causes,
conditions, methods, and acts of killing, it willcertainly be difficult to avert great disasters anddifficult to obtain peace and happiness… Look atmodern science: it is new every day and different every
month. Military weapons are modernized every day
and different every month. Although we call thisprogress, it is nothing more than progressive cruelty.
Science takes human life as an experiment—as child’splay. It fulfills its huge desires and aims throughforce…”
Water-Mirror Reflecting Heaven.

The beer bottle that broke our car window last month came frommy thoughts of anger towards my partner. It might as well havebeen an atomic bomb. The source is the same, only the degree isdifferent. Our bowing pilgrimage has opened my eyes to myresponsibility to make a peaceful world by making my mind
peaceful. Our thoughts make the world. As long as I still wear mychildhood gun-belt and practice my quick draw and “make believe”
killing “bad guys” when things don’t go my way, then I am nodifferent from the soldiers and scientists who kill outright. As longas I fight inside my mind or contend with the world to be #1, theDon’t kill 253

Fastest Gun, I am not fit to call myself a disciple of the Buddha.
And this is, above all, my ultimate goal: to transform greed, hatred,
and stupidity into morality, concentration, and wisdom, to be
praised by the Honored Ones in all the worlds, and then to cause all
beings to become Buddhas. There have never been more noble
words written than these:
Why shouldn’t we think instead of washing clean the
body and mind, of brushing away accumulated dirt, ofdeveloping a sense of shame, of painfully changing ourformer wrongs to create a new life, of being unique andawesome persons full of great power, of doing
beneficial deeds in the Dharma Realm, of taking thecitizens of all nations as brothers and creating virtue,of establishing a model for all under heaven. Doing
this is called representing heaven in teaching. For thesake of the country, teach the people with loyalty andfiliality.
Water-Mirror Reflecting Heaven

Many people love their guns, but now that we have theBuddhadharma in our land, we will learn to love kindness andcompassion more. Buddhism is the teaching of people, the teachingof all beings, the teaching of the heart. As the Master puts it,
Buddhism changes the flat tire of the Universe bycreating good energy in the world.
Disciple Kuo Chen (Heng Sure)bows in respect

254

How could you ever keep the lawns mowed?
July 19, 1979
Stewart’s Point
Dear Shr Fu,
The Bodhisattva is a great master at giving. He cangive away any material object whatsoever. His mind islevel and equal, without regrets. He does not expect areward. He is not greedy for reputation (as a benefactor). He does not seek benefits. He only wants tosave all beings, to benefit all beings, to gather in all
beings.
Avatamsaka Sutra

It was exactly five years ago that I was all ready to move out of
my Berkeley boarding house and into Gold Mountain Monastery tolive as a layman while I finished my degree at the University ofCalifornia at Berkeley. First, there was a trip to Seattle for theWorld Peace Gathering. The Peace Gathering marked the end of theGold Mountain Summer cultivation session for 1974 and was a big
success. Bhikshu Heng Lai, who was known as Kuo Hui at the time,and Upasaka Kuo Sun Peterson and I made the trip in Kuo Fa
Olson’s pickup camper. We rode in the back, sipped cokes, andmemorized the Great Compassion Mantra.
On the way home, we stopped in Ukiah to look at a piece ofproperty that was for sale. It was the Mendocino State Hospital,
closed by the Reagan Administration and standing vacant. The
caretakers showed us around the grounds. It was an awesome place.

How could you ever keep the lawns mowed? 255

I had a feeling about the place. Kuo Fa was positive. Kuo Hui
was doubtful, “Too big. How could you ever keep the lawns
mowed?” Kuo Sun had a twinkle in his eye. None of us guessed thatin two years almost to the day, Kuo Hui and I would receive the
Bhikshu Precepts in the gymnasium there. I couldn’t have imaginedthat within five years almost to the day, I would be sitting in a
Plymouth station wagon below Stewart’s Point on the California
Coast after bowing eight hundred miles to this same magical city.
We returned to Gold Mountain Monastery and I went upstairs towash my hands. There was the Venerable Abbot smiling and kind.
I had never spoken to him face to face before.
“Well, how was it?” he asked.
“We saw the hospital, Shr Fu!” I blurted out.
“Oh? What about it?” he said with a grin.
“It’s big!” I said.
“Do you like it?” he asked.
“Oh, it could be a great Bodhimanda! Just like Nalanda!” I
answered breathlessly.
He laughed and said, “Oh, is that so? Good. You think weshould buy it then?”“That would be really wonderful.”Nalanda was the famous and huge monastery and universitythat pilgrim Hsuan Tsang visited on his journey to India in AD 640.
It was the center of the study and practice of the Dharma for
centuries. Nalanda is translated as “Giving without Weariness” or“Untiring Benefactor,” and that’s what the City of Ten Thousand
Buddhas is all about: a place for the selfless giving of goodness andpure light to the entire world. What a wonderful gift!
“We are all here in a dream doing the work of the
Buddha.”Master Hua, L.A., 1978

256 Hiding in the closet, watching and waiting

A good dream coming true.
Disciple Kuo Chen (Heng Sure)bows in respect

Hiding in the closet, watching and waiting
July 21, 1979
Near Salt Point, California
Dear Shr Fu,“Highway Reflections on the Dharma Ending Age.”The Avatamsaka says that all the periods of time are the same.
Past, present, and future are false discriminations,
All the past, present, and future are nothing but talk.
Isn’t the Dharma Ending Age, then, the same? Just the prattle offalse words? “Everything is made from the mind alone,” says theSutra. However you look at it, that’s the way it is. Cultivate theDharma’s ending and it becomes the Dharma Ending Age.
Cultivate the Proper Dharma, and it becomes the Proper Dharma
Age. Nothing is fixed. All the differences in the world arise fromthe minds of living beings. Level and equal, reaching to all places,
the Dharma has no beginning and no end.
Yet, the idea of a Dharma Ending Age really cripples people’s
spirits and Bodhi resolve. It’s a huge false thought, and a burnedout view of the world. Acquiescing to the Dharma’s demise is being
turned by external states. Like the demons we meet while bowing:
think about them in advance and for sure they’ll show up; worry
and get afflicted with fear and they get worse. Ignore the demonsHiding in the closet, watching and waiting 257

and treat them as “no affair,” and they vanish. Don’t false think
about them, and they don’t come. Ugly men and beautiful womencome to obstruct our work in the same way. We bring on all ourtroubles with our false thinking. When the false thinking stops, all
our troubles vanish. So it says,
When one attends to the here and now,
The false returns to the true.
Gatha for Recitation Beads Hand & Eye #29

Isn’t the idea of Dharma Ending Age the same? With an untiring,
non-retreating thought of, “pure mind, continue, continue!”—thefalse returns to the true, and the Dharma’s extinction becomes theDharma’s prosperity. The patriarchs and the ancients didn’t follow
states—they made states follow them.
Before coming to Gold Mountain Monastery, I heard some talklike this: “Oh, Gold Mountain? All those Buddhist disciples are just
too strict and inflexible. They take the precepts too seriously—
especially the prohibitions on meat, intoxicants, and sexual
misconduct.” I heard that others criticized, “This is the modern age!
They’re stupid. In the Dharma Ending Age this stuff doesn’t hold.
It’s every man for himself. But they keep the bitter practices andbuild Way-places and now a big university… They don’t know how
to bend with the times. Why stick your neck out like that in the
Dharma Ending Age?”In the Avatamsaka Sutra it says that all is one; one is all. To theends of empty space and the boundaries of the future, all isperfectly fused and interpenetrating without obstruction. There isno time, no coming or going, no place to rely or dwell. So where am
I going to hide in the Dharma Ending Age? Under the bed? In aremote temple? Maybe on another planet? Wherever we go, we are
not outside the Dharma Realm. Our self-nature and the Dharma
Realm are one, not two. So where is there a place to hide?
In Cambria, California, there are some people who never heardof the Dharma Ending Age. For them it’s the Proper Dharma Age,

258 Hiding in the closet, watching and waiting

and things are starting to look up, not down. Don is an insurance
salesman who used to be a school teacher. He and his family cameout on Sunday, “just because bowing is so peaceful and nice to bearound.” They made offerings and watched quietly. Later Don
came back and related that his job was in jeopardy, and “frankly,
there’s a whole lot about life that’s pretty upside-down and meaningless,” he said. He was very interested in Buddhism. He wanted
to be a good father and husband and to help other people, but
couldn’t get an anchor down inside his own mind. Traditionalreligions left him cold. He started reciting the name of Gwan Yin
Bodhisattva every night in a quiet corner of the house. A few weeks
later he came back. He looked younger and centered, back on solid
ground. He told us he got a new job and “all sorts of things havestarted to look better.” Then he said, “You know, the other night
while I was reciting Namo Gwan Shr Yin Pu Sa, a strange thing
happened. The face of an old man with long white hair and a beard
appeared. I felt very relieved and not the least bit afraid of him.”
The description he gave fit that of the Venerable Hsu Yun.
Tom and his wife and three children operate a motel near theocean. They came out with an offering and said, “We envy you.
This is what we should have done with our lives. But now it’s toolate. We got married young and have children.” They thought the
only way one could practice Buddhism was as a monk and nun in amonastery. They were happy and surprised to hear about all thelevels of involvement and especially of the City of Ten Thousand
Buddhas. “You mean, people can cultivate and bring their kids
along, too?!” Tom later came back and told us he was really atloose ends. He had got involved with drugs and drinking, acquired
a lot of debts, and felt hemmed-in by relatives and the responsibilities of being a parent. He was ready to despair. Then on an
inspiration, he sent to Gold Mountain for a copy of the Shramanera
Vinaya and Rules of Deportment. It’s basic and solid teachings on
how to base your practice on proper morality. Tom really identified
with the principle that “everything that happens to you comes fromwhat you do.” He felt that the reason his life was a mess wasHiding in the closet, watching and waiting 259

because he didn’t follow the rules. He wanted to change and begin
all over again.
A year later, Tom and his family stopped on their way to aweekend outing. They were all real happy and obviously back
together again. Tom was confident and relaxed. All his bitterness
and pessimism were gone. The children now looked natural andbright, whereas before they were uptight and disrespectful. “Youknow,” said Tom, “that book really changed my life… our lives…
I can’t tell you what a difference it has made!”
The McCauley family were devout Catholics all their lives. But
they “left the Church” said Mrs. McCauley, “because it just didn’t
go far enough. This is the Space Age, and there’s a new spirituality.
Our children especially are asking questions and looking intothings we never had the courage to when we were young. We are all
really happy to see this pilgrimage and to hear about the City up
north (CTTB). Buddhism seems to take everything in and still meeta person’s quest for personal enlightenment. Our sons havefollowed you and are really hungry to go where our traditionalreligions never explored. It’s healthy and I’m all for it. My husband
and I will follow right along and learn. You know,” she said
quietly, “there’s a lot of us peeking out from behind the bushes andhiding in the closet watching and waiting…”
A Bodhisattva makes four great vows and never retreats or
takes vacation, even in the Dharma Ending Age,
Living beings are boundless,I vow to save them all;Afflictions are endless,I vow to sever them all;Dharma-doors are limitless,I vow to study them all;
The Buddha Way is unsurpassed,
I vow to attain it.

260 Hiding in the closet, watching and waiting

Some people say, “World peace is impossible. Ending disasters
and suffering is dream talk.” So what? All the more reason to try.
Or many say, “Society and the family are falling apart.” That makes
the Buddhas’ teachings even more relevant and necessary. How arethese reasons to roll over and belly up? It is just because of people’s
suffering that the Buddhas appear in the world.
Living beings from beginningless time,
Have always flowed and turned in birth and death.
And not understood the true, real Dharma.
That is why the Buddhas appear in the world.
Avatamsaka Sutra,“Verses in Praise in the Tushita Heaven Palace”

If everyone were enlightened and free from all the sufferings
and the evil destinies, then what use would the Dharma be? The
Dharma is medicine. The more suffering and confusion there is, themore the medicine is needed. “But this is the Dharma Ending Age.
It’s useless. You’re stupid to stick your neck out. No matter what
you do, the Proper Dharma is going to go extinct,” says someone.
That’s just the reason to do it. Because it’s stupid. When the worldis being driven to the brink of collapse by smart ones, it’s a goodsign that there are still “stupid” people who don’t know how to lookout for themselves, and just stick out their necks to benefit others
like it didn’t matter.
So I ask myself, “If you save your neck, monk, what are yousaving it for? When you die and have to part with it, what good will
you have done with it? The Ghost of Impermanence will just take it
anyway. So big deal. Might as well put it out where it can do somegood.” The Bodhisattva not only sticks his neck out, but he gives
away his arms and legs, eyes, ears, even his bone and marrow tobenefit living beings. “No problem,” he says, “I only want all
beings to end suffering and attain bliss. I’m not the least bit
concerned about saving ‘me and mine’ or anything that belongs to‘me and mine’. Being one with everyone is called Great
Compassion. My body is the Dharma body.”

Hiding in the closet, watching and waiting 261

The Dharma Ending Age is just another day to take as it comes,
without weariness, without retreat. He never retires from the vowsof a Bodhisattva. Even though all kalpas might be exhausted, hisheart never wearies.
He does not grow weary of enduring all kinds ofbitter suffering. None of the many demons can movehim. He is protected and thought of by all Buddhas. He
cultivates the bitter practices of all Bodhisattvas. In his
cultivation of the Bodhisattva’s practices he is earnest
and vigorous, not careless or lax. He never retreats
from his Great Vehicle Vows.
Avatamsaka, “Ten Practices”

Why? Because at some point it becomes clear that “every man
for himself” isn’t where it’s at. The realm of all beings and theuniverse (Dharma Realm) are non-dual. All things are one. They
don’t increase or decrease. They aren’t produced or destroyed.
There’s no self or others, nothing to attach to or rely on. Cultivation
is forever, and because a Bodhisattva’s work is inexhaustible,
therefore the Dharma never dies.
It is like drilling wood to make a fire. What fire cando is inexhaustible, yet fire itself is never extinguished.
The Bodhisattva is this way as well. His transformingof living beings is an inexhaustible matter, yet healways dwells in the world without cease.
Avatamsaka, “Ten Practices”

Peace in the Dharma
disciple Kuo T’ing (Heng Ch’au)bows in respect

262

I bet it was hard not being a monk
July 30, 1979
Sea Ranch, California
Dear Shr Fu,
Today: hot sun. Long hours of bowing in solitude down
Highway 1 lined with tall pine trees. Your whole life passes in frontof you while you keep a steady rhythm of three steps, one bow. You
see where you went wrong and where you did right. Cultivating the
Way stands above everything you’ve ever done like the midday
sun. It’s the center of brightness and all that’s good and true in yourlife.
When the roots are deep, the fruit is flourishing.
Avatamsaka, Prologue

I want to repay my parents, teachers, and elders and be filial tothem (the fruit blossoms because of the roots; the fruit in turn goesback to the roots). I want to see my friends free and happy. I feellike an old friend to all living beings. We meet again and again,
looking for a way over to the other shore. People, animals, and all
the beings we can’t see, stop, watch and ask, “Have you done it yet?
Are you for real and truly doing it? Is the Buddha’s Way reallypossible? Can we all become Buddhas?” Without words, we ask
each other and look for a place to take refuge and something tobelieve in.
We are all one body, we are all one heart… A young person
stops with an offering of fresh picked berries. “I want to offer them.
I picked them myself this morning at Pt. Reyes.” This person isI bet it was hard not being a monk 263

another old friend from somewhere long ago maybe, now travellingalone in an old V.W. bus with a bike strapped to the front. We have
met hundreds of people of all ages and life-styles that know they
are just passing through a dream in this world. Each in his own way
is making a spiritual quest, and in their hearts they feel a closenesswith us. They hear “Buddhism” and “monks” and “enlightenment”
and deep inside, a small door clicks open, a long forgotten seedsprouts a shoot. They stop, I think, not for us, but to look in a
mirror. It is the Summer of 1979, but the Odyssey is timeless. We
are all pilgrims.
After two years of bowing the roads, it’s so clear to us that the
only worthwhile and real thing in this whole world is cultivating theWay. The highest gift is the giving of Dharma. As this young
person sat cross legged on the ground with berries in lap watching
us bow, I saw as never before the truth of what we read last nightfrom Avatamsaka,
Good man, of all the offerings, the gift of Dharma is
the highest kind. That is to say: offering of cultivationaccording to the teachings, the offering of benefitting
all beings, the offering of gathering in of all beings, theoffering of standing in for living beings and receiving
suffering in their place, the offering of diligently
cultivating good roots, the offering of not forsaking thedeeds of Bodhisattvas, and the offering of notabandoning the Bodhi Mind.
Avatamsaka Sutra, Chapter 40

To really put down all the greed, anger, and stupidity; to get ridof all the false coverings and phony masks; to cast out all thoughts
of jealousy, arrogance, and doubt; to light up your mind and see
your true nature and let shine your original face—that is a real gift.
That gift is “the highest kind” and the most difficult to obtain.
Everyone is looking for a “true one”. We look around outside,
but the “true one” we really want to find is our own true self. Being

264 I bet it was hard not being a monka true one is giving the gift of Dharma. Pure, peaceful and happyand no false thinking. A clear, cool pool. An unlimited heart ofkindness, compassion, joy and giving that is as pure and selfless as
new-fallen snow, and a mind like empty space. It’s said,
In all the world you may look,
but a true one is hard to find.
Below in a fenced-in private home development, people areplaying tennis and swimming. The whole scene is identical to one
we bowed past two years ago in a country club in L.A. The thingsof the world are empty and impermanent, and yet they never seemto change. Some people die and new ones appear, just like thechanging of players on the tennis court. The game of suffering andsearching goes on like tennis match after tennis match.
What a clean and fine feeling, right to the bones and marrow, tohave met up with the Buddhadharma! Bit-by-bit I am slowly
remembering how to be a real person. We know we are finallywalking the right road. The giving of Dharma will come naturally,
like the rain, as our steps become naturally true and without tracks.
At the end of a solid day of bowing, our lives feel so simple andgenuine—so easy and natural—and yet nothing in the world cantouch it. Three young men, out to see the world with packs on theirbacks, stop and ask us for some water. They have one small canteen
between them. “Hey, who’s that in the picture?” asks one looking
at the Ven. Abbot’s photo. “Hey, your hair’s growing back,” chides
another in good humor. And then he asks honestly, “Was it hard
becoming a monk?” His friend is reading our sign in the windowand looking at the Buddha’s picture next to it. He looks up. “No, I
bet it was hard not being a monk,” he says with conviction. He took
the words right out of my heart. As they walk away, they say, “Hey,ya know, that’s a really neat thing—doing it for everyone. I mean,so all beings will get peace and happiness. That’s a neat way to be.”I hear them and once again see that the principles of Buddhism arein everyone’s heart—The Bodhisattva path is our natural mind. In

Those who gossip will fall into the Hells 265

their attitude, without knowing it maybe, they are speaking theDharma,People’s minds are the Buddha;
The Buddha is just people’s minds.
May we all accomplish the Buddha Way together, real soon.
Peace in the Way to all beings everywhere.
Disciple Kuo T’ing (Heng Ch’au)bows in respect

Those who gossip will fall into the Hells
August 1, 1979
Sea Ranch, California
Dear Shr Fu,
If you make great vows, you can’t do any false
thinking. If you make a big vow and then you have a
few false thoughts, these can obscure the big vow. So
don’t have any false thoughts about killing, don’t havefalse thoughts about stealing, don’t think about saying
false things…
Master Hua 1973

Shr Fu, this disciple is still trying to dig his way into hell withhis tongue. Today I nearly succeeded and I only used my pen, noteven my tongue.
This morning, Heng Ch’au and I were feeling really on top of
the world, and we got careless. We were writing letters after266 Those who gossip will fall into the Hells

morning recitation. The topic was the Vinaya. Heng Ch’au said “Itwould be really great to be a perfect Vinaya Master. One would be
so good at keeping the rules that it would be perfectly naturallooking, effortless, and you’d never make a mistake.”
I took this chance to break the rules and came out with a corking
big error in cause and effect. I wrote this note: “Vinaya Master
Hung Yi had one pair of shoes that he wore for years and years. The
story goes that he walked like on eggshells, s-l-o-w-l-y, so as to
avoid stepping on bugs.”
I gave it to Heng Ch’au and watched his response. When hedidn’t say anything I did an imitation of a man shuffling along interror of killing bugs and then made a slighting gesture with myhand to say “Baloney.” I wrote, “You’d never notice the real one,”meaning that one who walked like this could not be genuine. He
would be attached to marks and the appearance of keeping therules. I meant that true Vinaya Masters shouldn’t be so forced andartificial. We finished writing with a discussion of the precept sash
and agreed that keeping the rules purely is the single mostimportant part of being a true Buddhist disciple.
As soon as I went out to bow, I realized that with my note andmy gesture and my attitude behind it, I had just sent myself to Hellfor slandering the Triple Jewel, slandering the Proper Dharma,
committing the offense of false speech, breaking the Bodhisattva
Precepts against: a) praising oneself and slighting others, b) disrespectful and rude behavior towards teachers and elders, c) baselessslander, d) treating Dharma teachers with contempt.
I repented on the spot, my mind dumb-struck that I could be
careless. After lunch I wrote this note to Heng Ch’au: “My quick
story on Ven. Master Hung Yi this a.m. is the causes and conditionsof slander, false speech, duplicity, harsh speech, frivolous speech,
and gossip. It is the source of boundless offenses and obstacles. I
must not do it any more! I don’t have the stature to talk about greatmonks in this way. How stupid to defame our own Virtuous Elders!
It’s like cutting off my hands just for laughs. First of all, I don’tThose who gossip will fall into the Hells 267

even know if the story is factual—it’s just hearsay, idle gossip. I do
know that any Ven. Master’s purity in the Vinaya is totally
admirable and deserving of great praise. This is shameful conduct
on my part. It’s my own funeral—a fast train ride to the Hells. Withso few Sanghans in this age and I make it my business to casuallyslight one of the highest of them. Insane! If I don’t cultivate control
of my tongue, what Way am I cultivating?”
This afternoon as I bowed, I repented again, feeling greatly
fortunate at being able to repent. The Shami Lu tells the story of amonk who slandered an Arhat by saying he sounded like a dog
when he recited. The Arhat forgave the monk immediately andkindly advised him to repent. Because of the Arhat’s compassion,
the monk was saved falling into the uninterrupted hells, which was
his due. He was reborn as a dog, instead.
Just last week we read in the Third Ground Chapter of the
Avatamsaka Sutra about the cultivator who has the Heavenly Eye
spiritual penetration. It says,…he can see how beings get reborn in good or evil
destinies, depending on the karma they create. If abeing accomplishes evil deeds with the body, or evil
deeds with the mouth, or evil deeds with the mind, if heslanders worthy sages, if he is endowed with deviant
views, as well as the karma of deviant views and theircauses and conditions, then when his body decays andhis life ends, he will certainly fall into the evil destinies
and be reborn in the Hells.
How could I be so stupid as to try it out for myself? As I
reflected, I felt really hot. I was miserable. I couldn’t breathe, myinner beings were arguing, fighting, full of fear and doubts. My
head was a little corner of Hell. I went to relieve myself and in theprocess stuck my hand with long sharp thorns.
I repented to the Triple Jewel and to my Teacher. I apologized
to Ven. Master Hung Yi. I said, “Whatever I’ve got coming, I want

268 Those who gossip will fall into the Hells

to take on. I’m not afraid of suffering, knowing full well that I’ve
planted an evil seed and will surely meet my retribution. I fear onlythat my vows will be obscured and that I won’t be able toaccomplish my Way-karma and be of benefit to all beings.” I
humbly requested that I be gathered in by the Triple Jewel, if I
could be of any use in the future in propagating the Dharma, that I’d
be forgiven and returned to purity.
Just as I made this request, a car came speeding out of nowhere.
It made a deliberate pass at us, zooming over onto the road shoulder
where we were bowing. The car door flew open as it passed,
missing me by an inch as it roared by. This was nearly the end of
the pilgrimage. I believe it was a compassionate rescue by the
Triple Jewel from an “instant karma” payoff of my debt. I recite theGreat Compassion Mantra and carry the Shurangama Mantra on myperson at all times. These mantras have inconceivable power toovercome the karmic trespasses of sincere but ignorant living
beings. I believe that I can still write this letter only due to thecompassionate regard of the Triple Jewel and the power ofrepentance. I’m really lucky not to be roasting in the hells. Instead,I have another chance to cultivate the Way.
Why did I make the stupid statement in the first place? Three
years ago the Ven. Abbot said to the assembly from the high seat,“Those of you who keep gossiping will fall into the Hells. I don’t
want you to, but cause and effect is really true. I’m powerless toprevent it. Be careful!” How come I haven’t learned my lesson?
Why does my mouth obstruct me, despite my best efforts to control
it? It’s because of the bad seeds I’ve planted in the past; it’s thekarma of anger.
Universal Worthy Bodhisattva explains it this way, “A
Bodhisattva who has thoughts of anger or hatred towards otherBodhisattvas, will be obstructed by the following million gates ofobstruction… (Among these is:) He will always give rise to the fourkinds of mistakes of speech and thereby create the obstacles of badspeech karma.”Those who gossip will fall into the Hells 269

It’s the story of my life, and if I hadn’t begun to cultivate theDharma, I’d never have recognized it or had the chance to hear
about it and change it. I would have carried my mountain of
offenses through this life and the next one and the next, neverreducing it, always adding to it, unaware of the source of mysuffering. I never considered myself as having much anger. I cameback to the car this afternoon and took a good look. The rear end
was dented, the tail pipe broken off and the bumpers twisted. The
same car that buzzed us, first had paid the Plymouth a call, Heng
Ch’au informed me. When they couldn’t break in, they rammed itfrom the rear, trying to push it into the ditch. Is this not an angry
act? How can I deny that it’s my retribution returning to me?
I recalled the beer bottle that broke the window behind thepicture of Gwan Yin Bodhisattva. The bottle spoke Dharma for methen as the car spoke it today. It said, “Good Man, where in empty
space is there a need for your fighting? Who told you that you haveto be #1? Who makes you struggle to be special and different fromeveryone? You’re not, you know. You’re just like all beings, andthat’s good enough. Have compassion, brother. Everyone makes
mistakes. Be more yielding. Let that anger go. See what it brings
you when you do so much false-thinking?”
I thought of the Buddha as I saw my own sad reflection in the
Plymouth’s dusty window. The Buddha is a perfect person. He has
eighteen qualities that are special to him. Among them are these:
his body, mouth, and mind never make mistakes. He never sees
anything or anyone in the world as different. His mind is neverunconcentrated and never fails to renounce himself to benefit
others. He arrived at these powers and this great compassion bycultivating for a long time. He certainly endured a lot of suffering,
but he took it without fear and without anger. When he woke up tocause and effect, he stopped swallowing the poisons of greed,anger, and stupidity, and quite naturally he got better. One day, hereached perfect health: Buddhahood.
The whole experience today strengthened my resolve to work
hard at cultivation and not do so much false-thinking. It deepened

270 Those who gossip will fall into the Hells

my faith in the power and purity of the Dharma of repentance. I felt
like a father looking at this stubborn child who won’t listen toreason. The child’s face is all scratched and bruised, he’s run his
bike into the curb again and fallen off. The father picks him up andstraightens the bike’s handlebars. He points him back on to thestreet and reminds his son that as long as he rides on the level path,and in the middle, his way will be unimpeded. “It’s true for you,son, and it’s true for everyone else, too. Be careful and ride well.”
The Buddhadharma is like that, it keeps us from smashing ourlives on the curbs of karma while we head for the Buddha’s City.
We’re all on this road, we all make it safely.
The repentance lifted a huge cloud of darkness from myshoulders. I recalled how three weeks ago a tiny bug caught my eye.
It appeared on a rock below my nose as I bowed. As I watched, thebug, no bigger than a pinhead, defecated on the rock; a minutesquirt of pee. It rubbed its little hands together, wiped its face andhopped away. I thought, “There I am. That’s me. No different thana bug every time I forget to cultivate. Life is more than eating anddefecating. Don’t be so selfish, Kuo Chen. Go plant pure causes.
Work hard! Don’t be just another bug! Don’t worry about yourself.
Don’t think! Cultivate the Way!”I don’t mean to slander insects. Bugs can be good advisors. I am
truly of one and the same substance with insects. Their bodies
transform and decay in an instant, mine takes just a little longer.
But I don’t want to be a lazy bug. Lazy bugs get dragged all overthe universe by their karma. Vigorous cultivator bugs, one day,when their work has been done well, find themselves “in control of
the thousand changes and ten thousand transformations, totally free
to do anything you want to do” as the Master put it in December of1977 at Gold Wheel Temple.
Disciple Kuo Chen (Heng Sure)bows in respect271

Beauty and health fades away
August 12, 1979
Near Anchor Bay, California
Dear Shr Fu,
We’re taking our midday meal in the back of the Plymouth.
Outside it’s blowing cold and swirls of dust clouds. An old, feeble
woman slowly staggers to her seat in the car parked behind us. She
grips the car for support. Her gait is stiff and unsteady. Eyes andears are failing. Her world, who could know it? She looks up slowly
and fixes her gaze out to sea. A bowl of food sits in her lap. It
doesn’t interest her. As she shifts around in the car, the windshieldglare makes it seem like she disappeared. All that can be seen is thereflection of overhead passing white clouds where once the oldwoman was.
Her daughter, and her daughter’s daughter are with her. In theirfaces you can see how beauty and health fade and wither bythemselves in a few short seasons. The three of them are likedifferent steps in the life of the same person. Everything speaks theDharma. I look at my own body and the food I’m eating. Then I
look back at the reflection of shifting white clouds in the car
window. “Thus it is.” Everything is impermanent and temporary.
What seems solid and secure today, tomorrow drifts away anddisappears like the clouds. Everything speaks the Dharma: Hurryup and cultivate! How the temporary flies! There is so little time.
Be swift and head for the true. Every night we end our day with,This day had already passed,
and life has thereby decreased.

272 Beauty and health fades away

Like fish in evaporating water,
what joy is there is this?
Be diligent and vigorous
as if rescuing your head.
Be mindful of impermanence.
Be careful not to be lax.
Tonight, as we sing this verse I’ll remember the old woman. I’ll
remember the pine cone that fell from a tree and the blackberries
drying up on the vines alongside the road. I’ll remember seeing thatmy own body is just like the reflection of passing clouds in a car
window. I’ll remember, too, everyone bowing together after the
meal—even the old woman who stood tall and reverent in the cold
wind with folded hands because her legs could no longer bend tobow.
Peace in the Way,
Disciple Kuo T’ing (Heng Ch’au)bows in respect

273

To be a monk or a skunk
August 13, 1979
Anchor Bay
Dear Shr Fu,
This letter has a title:
Skunk or monk? Bathroom or Buddhahall?
Our thoughts and deeds decide it all.
The Janitor Reports:

Moreover, there are animals
In odious and repugnant shapes,
Which all come from their bad karma,
And they suffer an eternity of affliction.
Avatamsaka Sutra, Flower Store World,
Chapter Five, Part Three,
Verse spoken by Universal Worthy Bodhisattva

Three Steps One Bow has given us a great gift of faith in the
Buddhadharma. It’s hard to pinpoint what part we believe in most.
It’s like asking which drop of ocean water is wetter than the others,
or which ray of sunshine is more bright and more pure than the
next. The Buddhadharma is all true. Our faith increases the more
we cultivate. And the more we cultivate, the more we find tobelieve in. It’s like an ever-increasing bank account. For one who
cultivates becomes fabulously wealthy in faith.

274 To be a monk or a skunk

Probably the fundamental lesson I have learned on this trip isthe truth of cause and effect: as you plant, so do you harvest. Why
did the page-boy Wart pull the sword out of the stone when none of
the noble knights could budge it? Because he had the causes andconditions from the past that allowed him to grow up and become
King Arthur. Why did the poor wood-gatherer passing through themarket place hear one sentence of the Diamond Sutra and become
greatly enlightened on the spot? Because of past causes he became
the Sixth Patriarch.
Why do the seals gather on the rocks outside Anchor Bay tobark and speak the Dharma of seals? Because in past lives they
behaved like seals and now they live in seal bodies. Abe Lincoln
became President and was shot in the head by a stranger, perhaps
because in the past he killed the killer and it was time for his
retribution.
All things in creation have their reasons for being. It’s said,
If you see things and understand them,
You transcend the world.
If you see things and are confused by them,
You fall onto the turning wheel of rebirth.
One morning last week I rounded a curve in the fog, just in time
to find a dead skunk on the black top. He had been hit only minutes
before. He was still warm, a five-pound adult male with sharp,
curving, meat-eating fangs. I removed him from the traffic lane,
gingerly holding his sad corpse by the tip of his white-striped tail.
The skunk spoke Dharma for me. He said, “In the past I was greedy
and killed out of anger and stupidity. Now I’ve got my due. It’s notenough that my body stinks so no one likes to get near me. Today I
lost even this flesh bag. All because when I was a person, I didn’t
do a good job of keeping the rules. I killed myself by swallowing
the poisons of greed, hatred, and stupidity. It’s all my fault. There’s
no one else to blame.”To be a monk or a skunk 275

I said the Pure Land mantra over the dead skunk and thanked
him for the lesson. I thought, “How glad I am to have the chance tocultivate the Way. Being a skunk is a lot of suffering. You can’t sit
in full lotus, you can’t bow to the Buddhas, you can’t makeofferings. Good thing I’m a person.”
Then, at lunch, I behaved just like a skunk. I found myself
watching Heng Ch’au’s food bowl, criticizing his every move andthinking harsh thought of greed and anger towards him. In my mind
I competed with him as I have done in the past. This time I
remembered the Master’s instructions:
Purge the false and keep the true.
The straight mind is the Way-place.
The everyday mind is the Way.
Don’t blame anyone and don’t criticize others.
Be a good person.
Don’t seek benefit.
Don’t be selfish.
A great person starts in the small, subtle places.
Real Buddhadharma is right before your eyes.
Master Hua,
Malaysia, August 8 1978

Here I was, planting the seeds of skunkhood and going alongwith it! When I recognized what I was doing, suddenly the cause
and effect became as clear as night and day. I couldn’t turn aroundfast enough. Who wants to swallow poison? Monks think pure,
lofty monk-thoughts. From this small place, they eventually
become Buddhas. Skunks think smelly thoughts and eventuallywind up like the dead polecat I mantra’d last week.
All along I’ve been running through the Dharma Realm looking
outside for dharmas to blame, to criticize and find fault with. All
this time, dharmas are not at fault. My own body, mouth and mind
are the source of all my suffering and all my joy. No one can make

276 To be a monk or a skunk

me do anything. I choose to be a monk or a skunk in every new
thought.
The Buddhadharma gives us the rules. What we practice in our
minds creates Buddhalands or bathrooms out of our every waking
minute. As the Master said to Heng Ch’au in his visit last week at
Sea Ranch,
If you don’t want to be emperor, first you have to flush
the toilet. Once the toilet is flushed, you can go and be a
Buddha. First you must do your own work and clean out
the bathroom. Don’t be greedy for Buddhahood, don’t
think about it. Just go cultivate.
By bequeathing the Dharma, the Buddhas and Bodhisattvas
have given us a gift of compassion. I have another chance to try mybest today to be a good janitor, to use every second to flush my own
clogged toilet in my mind. I can turn my bathroom into a
Buddhahall. Why do it? Because it makes possible the highest
giving of all. Using the Great King of Vows of Universal Worthy
Bodhisattva while I bow and make transference, I clean out a cornerof the universe as well. I truly believe that cultivation of these vowsis the ultimate work, the best thing anyone can do in a lifetime. No
matter how stinky a skunk I’ve been in the past, anybody who cankeep the precepts and not false think, can fully complete Universal
Worthy’s practices and vows, and become a Buddha. The vows are“the road in Heaven,” I believe, and the Supreme rules of theDharma Realm. I bow to them in deep faith and respect in every
thought and to the Sutra that contains them. How inconceivable is
the Avatamsaka! That we have the causes and conditions to meetwith it here and now is great good fortune. As National MasterCh’ing Liang says:
Moreover, when one meets a Sagely Ruler,
Obtaining it on Magic Mountain,

To be a monk or a skunk 277

Exhaustively reflecting on its esoteric meaning,
How can one but jump for joy?
Avatamsaka, Preface

We bowed before the Anchor Bay Campground entrance.
Inside, packed like sardines, were campers and mobile homes withnames like “Wilderness,” “Open Road,” “Southwind,” “Explorer”.
The smoke of the cooking fires and the hubbub of the jammed-in
vacationers felt like the crowded market places in downtown Kuala
Lumpur. Why would people come to the middle of the deserted
coast in expensive get-away cars to stand elbow to tailbone just likein any big city? Because of past affinities with each other. Someone
died right here this afternoon. The rescue vehicles roared by. Don’tknow who it was or why. The Dharma of Impermanence is saying
for us all, “Try your best. Keep the rules. Go towards the good! And
flush the toilet.” The ambulance rolled away, we bowed up the hill,
the smoke of grilled hamburgers filled the air, and out on the harborrocks, the seals bathed and barked.
Disciple Kuo Chen (Heng Sure)bows in respect***
Dear Shr Fu,
The Bodhisattva vows that all beings will be able toperfect the speaking of the Buddhas’ road to Bodhi andconstantly be happy to cultivate the giving of theunsurpassed Dharma.
Avatamsaka Sutra

On san bu yi bai, Heng Ch’au and I have learned respect for therules. Following the rules makes us happy. When we subdue ourthoughts about how things should be and quietly, sincerely return to278 To be a monk or a skunk

true principle, everything works out just right. No thoughts needed,
no effort wasted. It’s true every time.
So what are these rules? Why are they true for us the same way
they were true for the ancients? Why will they be true in the future?
You can sum it up in a few words. The rules are called theBuddhadharma, the Middle Way. When it’s too little, add to it.
When it’s too big, reduce it.
Or you speak of them infinitely and never finish, e.g., the Five
Precepts; the Ten Good Acts; the Five Constants; filiality; the Ten
Vows of Universal Worthy Bodhisattva; the Three-fold Nonoutflow Study of Precepts, Samadhi, and Wisdom; the Six
Paramitas; repentance; giving; faith; the Ten Thousand Practices,and so on. All of them are true principles. All of them lead back to
the unchanging, perfectly balanced Middle.
Everything speaks the Dharma all the time if only we are
receptive to it. For example, last night it was late and I hadn’t
studied my Avatamsaka memory-project, as I try to do each night.
A little bit each day helps me keep balanced, on the ground, and intouch with the rules. When I miss it, I feel as if my mind hasn’t
eaten that day. My wisdom goes hungry. When people hear the
Sutras tell of filiality, repaying the kindness of the Buddha, ourparents, teachers, and elders, it never fails to touch the heart.
Putting our seniors into rest-homes and breaking up families is
unnatural. It weakens the country. It wastes a priceless natural
resource: the wisdom of age and maturity. When people hear that
Buddhism takes filiality as its basis and repaying kindness as its
first duty, they want to hear more right away. It’s like adding water
to thirsty, dried plants. Filiality is a rule. It is the same with theothers of the Five Constants.
The first of the Five Constants is Humaneness. To be humanemeans to be kind and compassionate to all lives. It’s a fundamental
truth: when we don’t kill, the world finds the natural Middle. Of all
the vehicles that pass us on the highway, there is one kind that we
can identify with eyes, ears, and nose all closed. The death-trucks

To be a monk or a skunk 279

are unmistakable. This is a ranch land and the tracks that carry thecattle, sheep, and horses to the slaughterhouses drive by in a darkcloud of evil energy. Add to it the smell of the fearful animals
jammed inside, the sound of their bleating, and it’s a heavy momenteach time. They know they are off to meet the butcher and their fear
is a tangible, horrible presence on the country highways. Animals
that die in fear produce toxic chemicals in their bodies. Doctors
now recognize this “poisoned meat” as the source of many
currently incurable diseases. The cure? Be humane. Don’t take life,
don’t eat the flesh of living creatures.
The Second of the Five Constants is Righteousness. Whateveris righteous feels right on. It’s natural, balanced and in harmony.
Another way to say it is don’t steal. Theft is out of harmony. It
makes waves and causes trouble. We’ve learned that our thoughts
are like radio-beams. What goes on in the mind is broadcast to theworld, there are no boundaries. When we have thoughts of greedy
desire and seeking, we steal from the Dharma Realm, just as if wereached out a hand to swipe an apple from a fruit-stand. This lesson
has been thoroughly taught to us.
One day, by the Half-Moon Bay Airport, we bowed through a
big wind-storm. I have trouble concentrating in the wind, and mymind was full of thoughts of “Oh, pity me!” I was cold and hungry
and had false thoughts of food and the shelter of the car. We
returned at the end of the bowing day. Stacked by the car were overten bags of groceries, all stolen by my greedy thoughts from kindhearted people of the area who picked up on my broadcast. The
food-blizzard continued for two days.
Stealing is not righteous. We barely had room to sit in the car.
Over a hundred bananas! This ain’t the Tao! No false thinking is therule. It keeps the natural Middle in perfect harmony.
Disciple Kuo Chen (Heng Sure)bows in respect282

There’s no place to run or hide
September 3, 1979
In the Mountains on the road to Booneville, California
Dear Shr Fu,
At the end of the bowing day, we did transference and drove
into Pt. Arena to dump garbage. As we pulled into a closed gas
station, suddenly we are surrounded by about ten men. They are
tough-looking and full of whiskey. They start knocking on the car
windows.
“Hey, what’s happening, man? You guys is the ones that’s
bowing on the highway, right? What gives?” asks one in a mocking
voice.
“Yeah, hey, there they are!” shouts some others spotting us.
“Let’s go check them out, c’mon!” And some more men run overfrom a motel across the street.
“Oh, you don’t talk, eh? How about him?” he says pointing to
Heng Sure sitting in the back seat. “He talk? Neither of you talk!?
How we supposed to talk back to you, huh? Maybe write all overyour car with paint, huh?” Everybody laughs, but they are notjoking.
Another man steps up. He’s got a big scar across his neck and isclutching an open whiskey bottle in one hand. He grabs the handout
away from the other man and starts to read it saying, “What’s their
gig?” He looks at me and says roughly, “Your vocal chords shot orsomething?”“No, it’s their penance,” shouts someone. More laughs.

There’s no place to run or hide 283“Hey, don’t hassle ’em. They’re doing their thing,” he says andfinishes reading the handout about the pilgrimage. He shoves thewhiskey bottle in my face, “Here. Have a drink with me, or can’tyou? Your religion forbid it?” I nod. “How about him?” he asks,
pointing the bottle to Heng Sure, “Can he drink?”“Lookie, he’s prayin!” someone yells and they all break out in amocking laugh at the meditating monk.
“Ya see, his wife just had a baby. That’s why he’s so rude andobnoxious,” says a tall man with scraggly beard and one eye
missing.
“Yeah, usually I just go around and beat the hell out of people,
but today I’m celebrating, so you’re lucky, maybe,” comes back theman standing by the open car window.
“Man! They’ve been at this since L.A.! Over two years!”
exclaims the man reading the paper.
“That’s a lot of miles. Many people hassle you?” asks one. I nod“No.”“Really! How about your car? Holding up okay? I know where
you can get it wrecked real fast and cheap,” he says. More laughs.
Tension eases a little now.
Another truck pulls up behind us and more men jump out. The
whole scene is touch and go. It could turn into violence or dissolve
into “no affair” in a second. Heng Sure and I can feel the spotlighton us. Each move has to be true and proper or the scene will
explode. They have crowbars, sledge hammers, lumberjack axes,
and chains in their trucks. They could wipe us and the car out in a
few minutes if provoked. We don’t dare try to roll up the car
window and pull out the log. There’s too many of them, and they
have us boxed in. Besides, it would only postpone a showdown fora day or two, when we bow through the town. They’ve been
watching and waiting for us for weeks, they told us. We move at
one mile a day. There’s no place to run or hide. We’ve had to learn
to get along with people. Pilgrims are on their own. Kindness,

284 There’s no place to run or hidecompassion, joy and giving are all we need to survive. These four
unlimited minds cover all situation and leave everyone feelinggood. We try to treat everyone the same. No matter what happens,
we have vowed not to show anger.
The Bodhisattvas have entered into the level andequal nature of all dharmas. They have no thoughts ofany living being as not being family or friends. It there
is a living being who has a thought of hostility towards
the Bodhisattva, the Bodhisattva views him with kindeyes, as well. To the very end, they have not theslightest anger.
Avatamsaka,
Ten Transferences Chapter (First Transference)

There is something special about bowing outdoors, slowly
going from town to town. It’s hard to describe, but after a while,
everything seems the same and everyone feels like family andfriends—“level and equal”. All the men look like brothers or ourfathers. All the women look like sisters and our mothers. From
L.A., through Asia, and back up the coast to where we are today, Pt.
Arena, California, all the different cities and villages blend into one
big neighborhood. We are hardly aware of leaving one place andentering another. The bowing naturally levels all the skin-deepdifferences somehow, and “being one with everyone” kind ofsneaks into your heart before you know it.
As tough and threatening as these drunken men were, Heng
Sure and I didn’t feel uptight or angry. There was no hostility or
rejection in the air. We all felt this and slowly things cooled off bythemselves. The men relaxed.
“Well, ya’ gotta get haircuts sometime. Or do you do thatyourselves, too?” jokes one man. Some are huddled together
reading the handout. Others are peeking in the car windows at thealtar and pictures of Gwan Yin and the Master, while passing
around an open whiskey bottle and taking swigs.

There’s no place to run or hide 285

We slowly back the car off, smiling and waving good-bye.
“Hey!” shouts a short man with a mustache, “you know
karate?”“Yeah,” chime in a couple more as they head for the car withrenewed interest in the prospects of a fight. “You know… kung fu,
martial arts?” They pose in T.V. kung fu stances. With beer bottles
in their hand and dressed in dirty bib overalls and construction hats,
it’s kind of comic looking.
I nod “no” and fold my hands and bow, indicating “That’s ourkung fu.” They like that, and everything softens again. Smiles cometo some tough faces as if to say, “Yeah. The whole world could use
a little more of that kind of kung fu. Who wants to fight, anyhow?”
As we drive away, the man whose wife just had a baby shouts,“Well, all I got to say is you better be careful, you two cosmics.
Don’t float away and disappear into the cosmos. Don’t let thecosmos eat you up.” More laughs and every one waves good-bye. It
was a lesson in kindness and according.
When one’s mind is level and equal towards all
beings, one can accomplish perfect, full, greatcompassion. When one uses the heart of greatcompassion to accord with all beings, then one canaccomplish making offerings to the Thus Come One.
This is how Bodhisattvas accord with all living beings.
Avatamsaka Sutra,
Universal Worthy’s Conduct and Vows Chapter

The next day, we bowed past a large, wooded front yard andhouse on the edge of town. The local kids were “playing guns.”“Bang, bang… got ya. Did not!… Did So!… Blast ‘im Tony,kapow, kapow!” They see us bowing, and everything stops insilence. Then a rock comes flying at us from behind some bushes.
It hits on the pavement next to us. We keep bowing. The kids keep
watching.

286 There’s no place to run or hideIn a few minutes, the braver ones inch closer. “What ya’ doin,man?” they ask. I write a note and give it to them:
We are praying to help the world get better and to
be good to our parents. We don’t talk.
“I’ll give it to my brother, John, he can read,” says a little boy. John
reads it for everyone. They smile. We keep bowing into town. The
children stop playing guns and quietly sit in the shade and watch us
bow. A car squeals by and someone yells at us. The kids stand up
and defend us, “Hey, you better leave them alone; they’re good,”says the older boy. Two children run up with fresh-picked red
flowers and offer them. The older ones ride ahead on their bikes
scouting out the route ahead. “Better watch out for that dog up
there, he might bite. The other one’s okay,” says Tony, pointing toa tail-wagging mongrel.
We are all changing together—the drunks, the monks, thechildren. Changing from guns to flowers, from anger tocompassion, from confusion to understanding. We are all bowing
together with one heart to the City of Ten Thousand Buddhas.
Peace in the Way,
disciple Kuo T’ing (Heng Ch’au)bows in respect287

Basically, there’s not even one Buddha
September 10, 1979
All beings are the body of all Buddhas
Dear Shr Fu,
In a single day, how many living beings see me? How many do
I see? In a month, how many living beings have I crossed paths withand affected? How many have influenced and touched me? Not justhuman living beings, but those with two feet, four feet, many feetand no feet. Those beings with form and without form; those withthought and without thought, and those with neither thought nor nothought. There are beings born from eggs, from wombs, frommoisture and from transformation. Some beings inhabit the earth.
Some live in the water, fire, or air. There are beings who live inspace or who are born and dwell in forests, underground, and inside
other beings. There is a measureless ocean of living beings in all ten
directions of the universe (Dharma Realm), and to the ends ofempty space. Everything is “alive”. Even rocks have life-span. We
just go so fast we fail to see it. In a lifetime, the number of living
beings we have encountered is incalculable.
“All these many kinds (of living beings) I will
accord with and attend to, serving them and making
gifts to them, just as if I were respecting my own
parents. I will treat them as I treat my teachers andelders, as well as Arhats, even as I attend to the Thus
Come Ones, without any difference in my attitude.
“For those who suffer illness, I will be a good
doctor. For those who have lost their way, I will show

288 Basically, there’s not even one Buddha

them the right road. I will be a bright light for those
who are in the darkness of night. I will cover andshelter those who are in poverty.” The Bodhisattva, inthis way, benefits all beings levelly and equally.
Universal Worthy’s Conduct
Chapter 36

If I am good to all beings, then they learn goodness and are
good, in turn, to others. If I am bad to beings, they harbor hatredand resentment and pass it on in turn. So, if the world isn’t good,it’s because I’m not good. But this is still holding to a view of self
and others. If I can expand the measure of my mind to contain thewhole world, then all is one. All beings in all the paths of rebirth are
my parents. All earth and water has served as the substance of oneof my bodies. All elemental air and fire has previously sustained
the life of one of my bodies. Great Compassion is being one witheveryone. Being one with everyone is the substance of all Buddhas.
All Buddhas, Thus Come Ones, take the heart ofGreat Compassion as their substance.
Avatamsaka Sutra
Universal Worthy’s Conduct and Vows
Chapter 40

So, taking care of and being good to all living beings is the sameas taking good care of myself. And when I respect and serve andmake offerings to all beings, I’m doing it to all Buddhas. It’s thesame. All beings are the body of all Buddhas. It’s said, “All living
beings are contained within a hair-pore of the Buddha’s body.”
And, yet what is big and small? Because it’s also said,
Each and every minute speck of dust contains
Buddhas equal in number to the total number of tiny
dust motes in all world.
Avatamsaka Sutra
Chapter 40

Basically, there’s not even one Buddha 289

The heart of Great Compassion is just simple kindness andgoodness shown to all beings. And, yet this simple attitude
embraces and goes beyond the ultimate understanding of the mind.
The Buddhadharma is like that. Modern physics is straining andmaking revolutionary breakthroughs now and coming to the sameconclusions that sages have known in their hearts since aeons ago.
July 24, 1979.
We are sitting in meditation on the side of the road under a
Cypress tree. The air is clean out here. The only fragrance is aburning stick of incense. As the sun sets, the wind relaxes. Living
outside, one is constantly brought face-to-face with birth and death.
It says,Within each variety of kshetras
are inconceivable worlds.
Some are being created,some are being destroyed,
While some, having once existed,
are now extinct.
Just like the leaves of a forest,
some hang and some fall down.
So, too, within the kinds of kshetras,
worlds are created, worlds are destroyed.
Avatamsaka Sutra,
Chapter 5, Part 3

When we bow through the tall grass and weeds, we enter an
ocean of worlds of plants, bugs, and microscopic organisms. Someare young and green, some are old and sun-bleached. They are allchanging—coming into being, dwelling, going bad and destroyed(extinct). The animals, the sea creatures, the people in the small
towns and passing cars—we all share this reality. Everythingchanges, nothing stays. Look at the empty shell of a grasshopper, a290 Basically, there’s not even one Buddha

falling star, my teeth cavities—they all speak the same Dharma:
impermanence.
As the tea water comes to a boil, the rays of the setting sun hit
the steam clouds. The cloud of steam is made up of billions of tiny
swirling particles. They rise up in a mist and then vanish into empty
space. I never saw this before. All the countless tiny particles! I turnand look at the incense smoke. It’s the same, but made up of evensmaller particles. “Now you see it, now you don’t.” In physics, thisis basic: everything is made up of the same atoms. Matter andenergy are not really created or destroyed. It all simply changes
shape and appearance. In the Prajna Paramita Sutra it says,
Whatever is form is emptiness;
Whatever is emptiness is form.
A couple stops and asks, “What’s a Buddha?” and “do you
believe in God, or do you have your own God?” I can’t find words
to answer. I’d like to be able to say, “Well, it’s this way, or thatway,” but I know so little about how it really is. A year ago, I would
have piped right up with an answer. Now, we just bow in silence
and learn from everybody and everything.
Our minds are coming apart at their one-dimensional seams. I
want to grab and hold on to something. We are used to figuring
things out and putting them into nice words. But now it’s all
becoming like the tea steam, incense smoke, and the grass andweeds: they can’t be got at and yet they still exist.
All dharmas are non-dual and there are none which
are not dual. It’s just like empty space. If you try to find
it in any of the ten directions, in the past, present, or
future, you will fail to get at it. However, it’s not thecase that empty space does not exist.

Basically, there’s not even one Buddha 291

The Bodhisattva contemplates all dharmas in thisway: they are totally unobtainable. But it is not thecase that all dharmas do not exist.
Avatamsaka Sutra,
Ten Practices, Chapter 21, Practice #8

And God? God cannot be got at, either. Even among people ofthe same faith, they can’t agree on what God is. Everybody has
their own God, because everything is made from the mind alone.
That is why the ultimate state in Buddhism is non-attachment. It’sin letting go of all views and attachments, emptying even
emptiness, that we discover the ultimate.
People ask us, “Well, isn’t Buddha your God?”
The answer is no. Because where most religions believe in “My
God alone is true,” and take to know, love and serve that God as theultimate state, Buddhism says all beings have the Buddha-nature
and all can become Buddhas. The ultimate state in Buddhism is
non-attachment, an “unattached, unbound, liberated mind,” as the
Avatamsaka says.
I remember overhearing a conversation between the Ven. Abbot
and a disciple while riding in a car in Kuala Lumpur:
Disciple: “Master, some people say there’s only one Buddha
and others say there are many Buddhas. How is it? Are there many
Buddhas or only one?”
Master: “Basically, there’s not even one Buddha. There is justgreat wisdom.”
Sometimes, at the end of a long, good day of bowing, when the
body is soft and quiet and the mind doesn’t know whether mynostrils are pointing up or down, I get a little glimpse of the way theSutras say it is. It must be so.
Peace in the Way,
Disciple Kuo T’ing (Heng Ch’au)bows in respect

292

How come I got a water balloon?
September 3, 1979
Mountain View Road, Mendocino County
Dear Shr Fu,
The Bodhisattva never uses the causes, conditions,
methods, or karma of desire to trouble any being.
Avatamsaka Sutra
Ten Practices Chapter

Yesterday afternoon, as I bowed, I contemplated Universal
Worthy Bodhisattva’s fourth vow, “to repent of karmic obstacles.”I repented of the heavy offenses I have created by talking
frivolously. Frivolous, misleading speech disturbs people. It is bornof emotion and comes from the desire to be famous and special, #1,
and unique. It’s the same as the desire for flavor in food. Plain,simple, food has never been good enough for me. I’ve always
sought flavor and tasty, exotic combinations, sensational
seasonings. It’s a desire and it obstructs my cultivation. Truly:
All desires are one desire.
My desires for fame and flavor have caused others to bring forthemotion, to move their minds, to lose mindfulness, to break off purepractices and to seek flavor and desire. Today, I repented of mydesire-born offenses of frivolous speech. The repentance versesays,
I have defiled the Sangha’s pure dwelling andbroken up the pure practices of others.

How come I got a water balloon? 293

And I realized suddenly that the beings I have troubled by myfrivolous speech live both outside and inside my mind. The reason
I can’t concentrate and lose mindfulness is right here! I speak
misleading, loose and emotional talk inside my mind! I still allow
myself to feel excessively happy, angry, sorrowful, and fearful. I
still attach to love and hate and desire. These seven emotions
confuse me and stir up the waters of my originally still, pure mind.
I trouble the living beings of my own nature. All along I’ve
assumed that merely holding my tongue and not talking on Three
Steps One Bow would reform my bad-speech karma. But I still
have not put down emotion and false speech inside. The Masterspoke it for me back in Los Angeles twenty-six months ago:
You’re not talking outside? Good! Don’t talk inside,
either. If you’re quiet outside but fighting in your mind,
it’s just the same as if you fought with other people,
isn’t it?
I’ve been deaf to this lesson all along, even with great help. Lastmonth at Sea Ranch, I had a lesson in awareness. Bowing along
after lunch I was really getting into a thought of repentance. I got
rhapsodic and emotional about it. Tears of joy flowed. I felt wavesof shame and sadness for my past selfishness and ignorance. My
repentance was a sloppy, tear-jerker from a T.V. soap opera.
Suddenly, out of nowhere, a big water-balloon flew from a passing
car and smacked the ground behind me. My robe and sash were
soaked. I was dumb-founded. Here I was being so sincere. Howcome I got a water balloon?
If I had looked at it with a straight mind, I would haveunderstood. The water balloon spoke Dharma for me. I was
indulging in emotion and attaching to states. The Buddhadharma is
not that way. National Master Ch’ing Liang vowed,
My nature will never be defiled by states of love andemotion.

294 How come I got a water balloon?

The Buddha’s eighteen special dharmas—4) no thoughts of(anything being) different, and 5) unfailing concentration—
describe the proper state.
Even though I was using effort, it was deviant vigor. Emotion
moves the mind and disturbs living beings. It does not lead to “theunsurpassed place of level equality” which the Bodhisattva in theSecond Practice promises to attain.
National Master Ch’ing Liang speaks directly in the Hua Yen
Su Ch’ao Prologue;
When emotion is produced, wisdom is cut off.
But, I wasn’t able to return the light and apply the teaching tomyself until today. We have reached the end of our twenty-sevenmonth journey beside the Pacific Ocean. This week we turn East on
the Boonville-Mt. View Road and head for the City of Ten
Thousand Buddhas. Today I vow to leave behind my emotionaldesires. I vow to cut off my seeking for fame and flavor andspecialness and the offenses of false speech that they create. I want
to return to proper mindfulness and still concentration. I want to“dwell in the unsurpassed place of level equality” with no thoughtsof difference. I want to benefit all beings with this work.
1) I vow never again to use words, gestures, expressions, or
postures out of the causes, conditions, methods or karma of
emotion or desire.
2) I vow to speak only Buddhadharma, true principle, andwords in service to the Triple Jewel, according to the rules of theBodhisattva’s Second Ground of Wisdom.
3) I vow never again to seek the desires of fame or flavor.
I vow to transform my nature by cultivating these ten hearts:
1) A true and real heart2) A straightforward, direct heart3) An unmixed, undefiled heart

How come I got a water balloon? 2954) An upright, proper heart5) A level and equal heart6) A clear and cool heart
7) A humble and respectful heart8) A heart of faith and joy in the profound, unsurpassed, subtle
and wonderful Dharma9) An able-to-endure heart10) A heart of Great Kindness, Great Compassion, Great Joy,and Great Giving
Disciple Kuo Chen (Heng Sure)bows in respect296

Following the rules
September 10, 1979
Boonville Road
Dear Shr Fu,
The Bodhisattva vows that all beings dwellpeacefully in purified Buddhalands… that they dwell inthe ultimate path and in places of peace and happiness.
Avatamsaka Sutra
Ten Transferences Chapter

A young woman spoke to us after lunch today: “My mother has
escaped from Vietnam. No one has heard from her. She may be lostat sea. I hope that you will think of her in your prayers.”
We were deeply moved by this girl’s sorrowful request. Why do
we study and practice the Buddhadharma? Because we have foundpure goodness within it. Buddhadharma is the best medicine onearth. It can cure the suffering of afflictions. If everyone behaved
according to these ancient, universal rules, all wars would stop andsuffering would vanish.
For example, the Bodhisattva on the First Ground makes great
vows. Afterwards his heart changes. He obtains the ten kinds ofminds, or attitudes.
1) The Mind of Benefit. Who benefits from wars? Demons.
Undertakers. Corpse-eating worms. Bomb-builders.
2) A Soft, Pliant Mind. The mind that does not force itself onothers, much less does it want to fight a war.

Following the rules 297

3) A Mind that Accords. “Will you monks please be careful up
ahead, maybe walk past our construction vehicles and bow on theother side where it’s safe?” asks a road-crew foreman. “Yes, wewill, Mister. No problem.”
4) A Mind that is Tranquil. “You @#$%^&*@#$%^&* better
tell me what you’re doing, or I’m going to break your heads!” Heng
Ch’au replies with a sincere smile, “We are Buddhists, making apilgrimage. We bow and pray.” “Oh yeah? Buddhists? I thought
you was those (X). Oh well, good luck to you.”
5) A Mind that is Subdued. I say to myself, “I would sure liketo polish off that plate of tofu, but I’m nearly full. Principle says tostick to the Middle: not too much, not too little. Principle is thetruth, my thoughts are false. I’ll be patient and subdue my greed.
Well, look at that. The host who brought this offering and stayed toshare it ate the tofu. If I had grabbed the extra food, he would havegone hungry. Good old principle! Can’t beat it!
6) A Mind that is Still. “Better take off my scarf. No, wait.
Concentrate. Don’t think about yourself. Hey, the wind’s coming
up. I’d better put on my hat. No, wait. Don’t move. Concentrate.
Oh, time to meditate. Quiet, monkey-mind! Be still!”
7) A Humble Mind. My good fortune in getting a complete andhealthy human body is one in a billion. If I break the rules, I canfind myself in a cow’s body, or as a swarm of green grasshoppers
on a lonely dirt track here in Point Arena, all in the wink of an eye.
Only through the great kindness of the Buddhas and Bodhisattvas,
my parents and elders, have I been able to meet the Dharma. My
greed and anger are as large as Rocky Mts. My offenses are as
many as the sands of Arizona and New Mexico. My deviant views
would fill up empty space if they had shape and substance. How
can I be lazy and not sweat to cultivate repentance and reform?
How could I dare to show anger at any being?
8) A Moistened Mind. The drought of 1976-1977 turnedSouthern California into a yellow, crackling mirage. Everything
was thirst. Every plant was brittle and thorny. All the animals were298 Following the rules

scrawny and scaly. There was no fertility, no forgiveness in theland. This is my state of mind when I am greedy, when I seek selfbenefit. When I am angry and harsh, my mind is just that way. As
soon as I remember to moisten my mind and heart with the water ofgreat compassion and kindness, it turns into May of 1979 in Marine
County. Wildflowers fill the fields, fat cows graze, sleek Morgan
colts gallop in herds across the ridges, shorebirds sing and fishjump in the lagoons. A moistened mind is a happy, growing place.
9) An Unmoving Mind. “You crazy goofs, get up from there!”says a young man from a passing car.
“You are our good advisor. You remind me of my boundlessoffenses of flattery and climbing. I vow to dwell in the heart oflevel equality towards all beings. I bow to you in gratitude. We will
become Buddhas together.”10) An Unturbid Mind. We read Buddhist Sutras. We don’tkeep up with the news. We don’t hear advertising. We don’t listen
to recorded music. We eat plain food. We repent of past offenses
and guard against desires. We are learning to respect the rules,“subdue ourselves and return to principle.” Subduing the self
creates a solid security that is inherent in the ancient rules.
Returning to principle, we discover their deep harmony within
ourselves. It feels like coming across the buoy channel markers in afog. You know that soon you will be in port. The old rules tell us
how the universe really is before thought and debate, before words
and speech. The Buddha’s Way is the ancient road back home. It
feels like the first view of the landing lights on the airport runway
after a rough-weather plane ride.
As an unruly, freedom-loving young man, I reacted defensively
at first to the notion of “rules.” Disciplining body and mind
sounded like courts, cops, lawyers and prison. But respect for thereal and worship for them in thought, word and deed, brings true
freedom. That’s the Buddhadharma’s great gift to us all.
Heng Ch’au and I have the feeling that the True Principles of
the Buddhadharma are the “deep contours” of the original mind.

Following the rules 299

We all share them, that’s why the Dharma is the language of theheart. We met a Sioux Indian in Stinson Beach, who said, “Youguys are neat. My teacher is the medicine man of the RosebudSioux. He says that when you’re neat, you never have troubles. You
just slip right on through all situations.”
Who is the Buddha? He’s a living being who came to be so“neat” at following the rules that he disappeared inside them. He
lost himself by perfecting his conduct according to the teachings.
What is the Dharma? The rules. How to live, how to walk, talkand think, as we make our way back to the Original Home.
What is the Sangha? It’s the lucky people who have found thetrail through the dense forest of confusion. People who give up
what’s false in order to protect what’s true.
Why do we bow? Universal Worthy’s Ten vows instruct us to.
His Ten Kings of Vows are foremost among the rules.
We bow to worship and revere all Buddhas. We bow to praise
the Thus Comes Ones. We bow as an offering to them and to all
beings. We repent of all the times in the past we’ve broken therules. There are six more vows.
We bow to the King of Kings of all the rule-books, the Flower
Adornment Sutra. It is the map of the universe. Nature’s own
blueprint. Like Virginia, from Morro Bay, said when she heard
about the precepts, “Boy, when you follow the rules, it really takes
a load off your back, doesn’t it?”
Disciple Kuo Chen (Heng Sure)bows in respect

300

What we give away is ourselves
September 17, 1979
9 Miles above Boonville
Dear Shr Fu,(When the Bodhisattva gives…) he does not expect areward, he does not seek fame or reputation, he is notgreedy for benefit… he gives only to gather beings in.
San bu yi bai is a constant lesson in giving. We have been
greatly given to. Our feelings have been deeply moved by thegiving we have witnessed and by the boundless gifts we havereceived.
Why are Buddhas and Bodhisattvas greatly happy? Because of
one basic quality: the kind of giving that they can do. On the other
hand,
Greed kills
Desire is death.
Selfishness ends the world.
This is what we’ve learned on the pilgrimage. As pilgrim monks,
we have seen lots of “true-life adventures” and of all the good andbad deeds we have witnessed, the scenes that will live longest in
our hearts are the acts of kindness, compassion, joy, and giving.
Kindness: Sunday morning, Sea Ranch. A police car stops,
turns and slowly creeps back around the curve 200 yards ahead towhere our car is parked. Suddenly, a white pick-up truck guns its

What we give away is ourselves 301

engine and squeal away, the cop in hot pursuit. A break-in
prevented, two grateful monks. Another debt of kindness to repay.
Compassion: Mendocino City, road crew grades the highway.
The dust turns the air to pea soup each time the sweeper passes. We
can’t breathe. It blots out the sunlight. Then a big caterpillar
bulldozer stops. The driver says to Heng Ch’au, “I want toapologize for all the dust and noise we’re making. I hate to botheranyone in their worship. Do you plan to be here long? We’ll beworking and making lots of dust.” Heng Ch’au gives him a handout
sheet. As he takes it, he says, “You fellas from that place out of
Ukiah? I hope to see that some day. See ya later. God Bless.” Fromthen on, the sweepers lift their brushes as they pass the bowing.
Joy: Foggy morning in Gualala. Big white truck passes, slows,
stops. Tall, bearded man in heavy work boots approaches. His faceis full of light. Is he crying or happy? He bows slowly, holds anapple in both hands above his head. He’s happy. He stands, hands
the apple to the monk, then joins his palms and says, “Thank you
brother.” He turns and disappears into the fog.
Giving: Labor Day, 1977. Monks, nuns, and laypeople get up at
3 a.m. and drive seven hours to Santa Barbara, arriving just on time
to bring food, goods, and high-voltage cheer to us. The vibes are
pure white, yang, and vitalizing. Their reward? No reward. A long,hot drive back to San Francisco in Labor Day traffic. They gave us
Dharma, wealth, and fearlessness. Everyone was happy. This is thekind of selfless work that Buddhas and Bodhisattvas do. It teaches
us how to give.
Giving Away the FruitThe Open-handed harvest
On our altar are three round, red fruits: a crimson tomato, a red
Delicious apple, and a scarlet nectarine. They came from people in
the Point Arena area. People offer the produce from their gardens302 What we give away is ourselveswith happiness. Each time, there is a touch of magic in the giving.
“These came from our labor on this land. I want to share the fruit of
my work with you, because I believe in what you do.”
The Bodhisattva’s path of transference make possible a rarekind of giving. The gift is pure goodness, yang-light blessings,
merit, and virtue. The Sutra calls it “good roots.” All Buddhas took
the transference of their good roots as the foundation of theircultivation.
What we give away when we cultivate is ourselves. Since my
ego is as big as Mt. Sumeru, I have a lot to give. Offerings to the
Buddha, giving to all beings, renunciation of personal benefits,
forsaking of evil—all are included in the practice of giving.
But the fruit of this work is never harvested. The Bodhisattva
exists only to work. He takes no vacations and expects no rewards.
His only satisfaction comes from the gradual growth of his effectiveness. As he gets better at giving, he gets to do more of it. Gwan
Shr Yin Bodhisattva bestows happiness from a thousand hands andeyes. His joy at giving is the same as the happiness of the Point
Arena gardeners, only multiplied by a thousand. Maitreya
Bodhisattva is the “happy Bodhisattva” because his big bag is everfull of gifts to all beings. Kids flock to him. His joy is as full as his
belly.
Even the vow to realize the fruit of Buddhahood is an openhanded harvest, not to be grasped or owned.
Sometimes the work of giving up attachments to self seems
bitter and hard to bear. A single thought of transference makes itlight and joyous. Pure seeds planted in the Buddha’s field of
blessings nurtured with hard, selfless work, produce a rich harvest
to share with all the world.
“I hope you pilgrims will enjoy this produce. It came from ourgarden” (note left on bag of vegetables and placed on our car).
Disciple Kuo Chen (Heng Sure)bows in respect

303

In cultivation, everything is voluntary
September 27, 1979
In the Mountains, 15 Miles West of Ukiah
Dear Shr Fu,
These are some reflections from a couple of days bowing,Thursday, September 20, 1979:
We leave the quiet, solitary mountains and enter the Boonvillearea. Shaved our heads and ate lunch under some cool redwood
trees in a small county park outside of town. The last few days
we’ve been bowing on a steep downhill grade. It takes a little
practice to keep from sliding downhill while in a prostration. The
sash and robe get caught under our heels and trip us up now andagain.
Really happy. I don’t know why. I don’t want anything. Justwant everybody to be happy. At the end of the day all the traffic
stops and it’s very still. As we passed under an oak tree, the only
sound was the falling leaves. Each leaf is different and yet gladly
they all return to the one. For all our differences we people are thesame. I found myself getting lost in the layers of truth and wisdomof these simple words,
Strange, indeed. Strange, indeed. Strange, indeed.
All living beings have the Buddhanature, and all canbecome Buddhas. It’s only because of false thinking
and attachment that they don’t attain the fruit.
Shakyamuni Buddha

304 In cultivation, everything is voluntary

In over two years of bowing, two things clearly stand out: atheart, we are all the same, and everyone wants to cultivate. You cansee it in the faces and reactions of all the people we have met on thistrip. Some say it with words. Some can’t find the words, but findother ways to say it… like a farm family handing fresh vegetables
and cold water over their front-yard fence on a hot summer’s daywith a simple “thank you”; or flowers and incense placed on theroadside with a note, “We are all with you”; or a map and a bag offruit sitting on the car at the end of the day; or a little child giving
his allowance money; or a big smile and a wave from a passing
logging truck driver. Or in this conversation with a newsman
walking with us on Mt. View Road:
Reporter: “I don’t know, maybe I’d be a lot better person if I put
down my house and cars, wife, and kids; if I just said good-bye tomy job and money and all of it… but…”
Monk: “You don’t have to do that to be a Buddhist. Just do goodwherever you are. If you are a father and a husband, be a really
good father and husband. You don’t have to be a monk or a nun.
Anyone, anywhere can cultivate.”
Reporter: “That’s nice to know. So I could still do it as I am?”
Monk: “Yeah, sure. In cultivation, everything is voluntary…”
Reporter: “But if you didn’t follow the rules—you know, by
keeping the precepts—then that wouldn’t really be being a
Buddhist, would it? I mean, what’s the point if you don’t reallywant to practice. You’d just be like a lot of other religious people
who say one thing but do another… like killing, for example.
Buddhism should be different, I feel. I mean, what you have that’s
really unique is that you actually go and do it! That’s rare.”We walked on quietly for awhile. Then he said, “You know, thelonger I think about it, the more I see you’ve got something here,with Buddhism. It makes a lot of good sense if you stop to look at
it. But isn’t it back-breaking work?”In cultivation, everything is voluntary 305

Monk: “Not if you follow the rules and you are sincere andsingle-minded. Then it’s easy. Doing what you don’t want to truly
do is what’s back-breaking.”
Reporter: “Maybe so. Sometimes, when I’m really absorbed in
my writing and photography… hot on a good story, I can go forhours without a break and never notice. It stops being work andbecomes the same as, I don’t know, the same as no work…Well,
anyway, I like to jog and have naturally pretty much stopped eating
meat. Don’t miss it and feel a lot better all around. I ate a vegetarian
meal once about five years ago—it was at your monastery, in fact,
in San Francisco, I believe. It was delicious! Research scientists
have found cancer causing agents in even deer meat now.”
He watched the bowing for a while. He wanted to stay andcultivate. He asked to see the Avatamsaka Sutra and wanted toknow what it was about.
“What are some of the things it says, and could I look at it andtouch it? Is that permitted?” he asked respectfully. Maybe he saw
himself cultivating on the highway and using his journalistic skills,
to write pieces steeped in the Avatamsaka for the betterment ofmankind that came from his heart and not from the pressure ofdeadlines and a paycheck.
We have met so many people like this man who have the samewish and are nearly bursting with the urge to “put it all down andreally go and do it.” All these people feel like our family. We hope
they all have their wish come true.
The Bodhisattva, Mahasattva, equally contemplates
all beings just as if they were his own children. He
wants to cause them all to accomplish the world’s
supreme peace and happiness, the happiness of the
Buddhas’ wisdom, and peacefully dwell in the
Buddhadharma, thus being of benefit to all beings.
Avatamsaka Sutra
Ten Transferences Chapter

306 In cultivation, everything is voluntary

The reporter took off his sunglasses and reached out with a big
handshake. “Today I’ve been really convinced of something, but I
couldn’t say exactly what. You folks are regular, on-the-level. Takecare, good trip.”
Peace in the Way
disciple Kuo T’ing (Heng Ch’au)bows in respect***
When the nature is in samadhi,
the demons are subdued and everyday is happy.
False thoughts not arising,
everywhere is peaceful.
When the mind stops and thoughts are cut off—that is true nobility.
With selfish greed ended forever—that is the true field of blessings.
Venerable Master Hua

307

Thirteen miles from home
September 28, 1979
Milepost 7.97, Booneville Road
Dear Shr Fu,
We’re thirteen miles from home. The scenes and experiences ofthe last two-and-a-half years are spinning in my mind like leaves in
the wind. Have I changed? What have I learned? Yes, I havechanged. No, I haven’t really changed, I’m more the same thanever. How is this?
The biggest change inside have come from learning to respect
and follow the rules. It’s called “Offering up your conduct
according to the teachings.” Every time I put my whole heart
behind true principle and the Master’s instructions, I change. Everytime I follow my own ideas or break precepts, I tumble off the roadlike a car in the ditch. The Buddhadharma I have absorbed stands
pure and solid in my mind, amid all the debris of false-thinking andbad habits. True principles guide our steps through the narrowpaths of the mind, the same way highway signs keep drivers on thealert. “Rough Road,” “Falling Rocks,” “Slippery When Wet or
Frosty.”When Bodhisattvas see deeds which the Thus Come
One has warned us about, (deeds which are) stainedwith afflictions, they completely forsake them. If theysee deeds which accord with the Bodhisattva Path and308 Thirteen miles from homewhich the Thus Come One has praised, they completely
cultivate them.
Avatamsaka Sutra
Fourth Bodhisattva GroundPrinciple: “Don’t attach to states. There is nothing good in the
Triple World. Suffering and bliss don’t exist at all.”State: Giving rise to Greed and Delusion.
We’re meditating in the car after sunset, parked beneath the
redwoods on a deserted mountain top. There are five minutes to go
before evening ceremonies begin. Because I nodded and dozed
while meditating, I haven’t completely “smelted” the energy in mybody, there’s still a lot of fire circulating as I sit. Just a few minutes
more will do it. Oh, there’s the bell. Too late. Bummer. Now I
won’t be able to sleep until I smelt after the Sutra. I’ve got to sit
with these burning legs all through the ceremonies. I’ll probably
boil over. Heng Ch’au has caused me a lot of pain. It’s his fault!
Mistake: Anger and Broken Rules.
Because I attached to greedy thoughts for a body-state, I got angry.
During Sutra lecture, despite my vow of silence, I shot out mysteam at Heng Ch’au, criticized him and spoke harsh speech.
Retribution:
As soon as the angry words left my mouth, I felt all my Dharmaprotectors quickly retreat. Heng Ch’au says my inner light went out
just like a candle. I felt cold and numb. During the night I had adream of a demon who stole my energy. I woke up spent andunhappy.
Why? Harsh speech is one of the Ten Evil Deeds. So is greed.
So is anger. So is stupidity (deviant views).
The single thought of attaching to a state of bliss during
meditation broke the rules and led to the chain of delusion, karmic
error and retribution.

Thirteen miles from home 309

If I had let the state go, followed instructions, and been patientwith my body, then everything would have been fine.
I should have returned the light and recognized my own
mistakes. I slept when it was time to sit and then tried to cover theerror and force the schedule.
If I had admitted my error, I would have been right on the
Middle Way. I behaved instead like a living being and wound up
angry. Bodhisattvas practice kindness and humaneness. They do
not blame others.
Yen Yuan asked Confucius, “What does it mean to be
humane?”“Subdue yourself and return to principle,” answered Confucius.
On Tuesday, we found a card on our car window. At firstglance, it was Mastercard. It was promotion for a Christian sectmade up to look like the familiar orange and yellow credit card. It
said, “Give Christ charge of your life.” We reflected that this was agood idea, as long as Christ represented universal principles likekindness, compassion, joy and giving.
But reliance on any individual is still an attachment. The
Buddha teaches total self-reliance. Ananda asked the Buddha,“When the World Honored One enters Nirvana, whom shall wetake as our teacher?”
The Buddha answered, “Take the precepts as your teacher.”In other words, don’t rely on others, follow the rules. This is theroad to ultimate freedom. What are the rules? Simply the Dharma.
Foremost is faith. Next is giving. Then comes morality. Patience,vigor, concentration, and wisdom are all Dharma-rules.
As for faith and giving, two weeks ago, as we climbed the coast
ridge on our way East to the City of Ten Thousand Buddhas, it was
really hot. The air was thick with smoke from forest fires, and theroad burned our hands, knees and foreheads. We made sun-hats outof bandanas and bowed along thinking cool thoughts of faith andrenunciation.

310 Thirteen miles from home

Earth Store Bodhisattva lives in the hells all the time! We didn’t
have it so rough. He’s vowed to stay there until all hell-dwellers areliberated. That’s real giving. Mindfulness of Earth Store kept us
going. He gave us faith and strength. I recalled the story of Desert
Pete from an old Kingston Trio song. Desert Pete kept a well forthirsty travellers in the desert. By the well was a small bottle ofwater and a note. The note read, “Don’t drink the water in thebottle, use it to prime the pump. There’s lots of water down below
but the pump won’t work unless it’s primed. Be patient, friend, andyou will get your reward.”
The chorus went,
You’ve got to prime the pump, you must have faithand believe. You’ve got to give of yourself before
you’re worthy to receive. Drink all the water you canhold, wash your face, cool your feet, leave the bottle
full for others. Thank you kindly, Desert Pete.
Desert Pete understood the principle of giving “when you giveup one part, you get ten thousand parts in return.” And he taught
and transformed many thirsty travellers in this way. Each time weoffer up our conduct in faith to true principle, we get ten thousandparts in return. It never fails.
Autumn has come. It’s county fair time and the road is full of
happy faces. This is a year of bountiful harvest. The Buddhadharma
has come to the West. America has a new city of light andgoodness. Our hearts are full and grateful.
Disciple Kuo Chen (Heng Sure)bows in respect

311

You may walk the heavenly road
October 14, 1979
Ukiah
Dear Shr Fu,
Heng Ch’au and I had talked about what we wanted to do when
we arrived at the City of Ten Thousand Buddhas and decided tokeep bowing. Our work isn’t done and bowing suits our natures sowell, but we didn’t know if the Master would allow us to continue.
“Heng Sure,” said Heng Ch’au. I turned, and there on the
sidewalk stood the Master in a blaze of yellow-gold robes. Just like
that, on State Street in Ukiah, on Saturday afternoon outside a
motel.
“When you reach the City of Ten Thousand Buddhas, if you
wish to, you may bow up and down the streets. It’s not the case thatyou must bow straight into the Ten Thousand Buddha’s Hall andyour trip is over and that’s that. Bow around the Buddha Hall if you
like,” he said.
“This accords exactly with our own wishes,” I answered.
What a chance to do the inner work of Three Steps One Bow,
the concentration and single-minded bowing to Ten Thousand
Buddhas, without all the broken beer bottles! No logging trucks, nobullies, no narrow roads, no poison oak, whizzing motorcycles,
bars and drunks, mountain slopes, cold-water shaving, weatherdelays, rubber-legs and leather-palms, etc. We have a chance tobow in Heaven.
On August 1, in Sea Ranch, the Master said, “There is a road in
Heaven, but first you must accomplish the road here on earth.

312 You may walk the heavenly road

When you have walked that road to completion, then you may walkthe heavenly road.”
I thought he was speaking figuratively in the sense of “whenone is a human being to perfection, the Buddha’s Way
accomplishes itself.” I didn’t guess that there was actually a road in
Heaven for us to bow on!
Some people feel that cultivation is bitterness and suffering.
Heng Ch’au and I have come to appreciate the opposite. Cultivation
brings us more happiness than we have known, while as the Sutrasays,
Of all the happiness in the mundane world, there isnone which is not suffering.
Avatamsaka Sutra
Ten Transferences Chapter, Part One

On san bu yi bai we have learned to take for granted the daily
coping of trying to live the life of contemplatives by the side ofCalifornia’s highways. Yesterday the Master granted our wish topractice the Dharma in a pure place, an adorned Bodhimanda City!
A chance to concentrate with all the “dust-fatigue” removed, achance to bow in Heaven with a single mind.
As Heng Ch’au said, “In Pt. Mugu Air Force Base theywouldn’t let us bow around their missile display. (By the gate tothat base near L.A. there is a roadside memorial park with a small
forest of full-sized, tactical missiles on display. We bowed around
it one morning until the MP’s chased us away.) But now we will beable to bow around the Buddhas as much as we please.” How
wonderful!
Disciple Kuo Chen (Heng Sure)bows in respect

You may walk the heavenly road 313***“At the place of seeking nothing, there are no
worries.”P.S.: As I re-read my letter, I really feel ashamed. My selfishness
has not changed much since this trip began. What did I expect,
going out to bow on the public thoroughfare—red carpets? At thefirst chance to escape the world, I grab for it. Without a second
thought for the suffering of all the beings who will never get to hearof the City of Ten Thousand Buddhas, I jump for joy at the prospectof abandoning the world. This is not the Bodhisattva Way.
Another example: I am greedy for Buddhahood. That is just likeanyone who seeks selfish benefit in the world. My heart was closed
to giving, to kindness and compassion, all coming from my own
selfish greed. I was unhappy. Heng Ch’au tried his best to relax mymind. He reminded me of Gwan Shr Yin Bodhisattva’s Forty-two
Hands and Eyes—unsurpassed expedient means for giving
happiness and relieving suffering. He said, “Rain down lotus
flowers, don’t shoot bullets.”
I saw then how I practice the forms of great compassion, but theheart of selfless giving has not truly come to life inside. I’m reallyashamed. If I can’t concentrate out here, how will the streets of theCity of Ten Thousand Buddhas be different? If I haven’t learned togive myself away in the heart of the suffering Saha World, avacation in Heaven will certainly only add to my selfishness. That
is what my letter reflects: I still have thoughts of abandoning theworld.
The big lesson yesterday: Bodhisattvas practice compassion
everywhere.
Manifesting according to kind,transforming all the gods,
With similar work and benefits,gathering those with affinities.

314 Bowing is to get rid of selfishness

Forgetting self for others, truly no self.
Vowing all beings become Worthy Sages.
Although I’ve come to the foot of Wonderful Enlightenment
Mountain, I still have a long way to go before I reach the genuine
City of Ten Thousand Buddhas.
Disciple Kuo Chen (Heng Sure)bows in respect

Bowing is to get rid of selfishness
October 14, 1979
Ukiah, California
Dear Shr Fu,
There is an atmosphere of kindness and compassion thatsurrounds the Ven. Abbot. After each roadside visit a little of it rubs
off on us. Following each visit I am deeply aware of having
witnessed true empathy, and I always feel shame at my own
harshness and striving. Yesterday the Master visited and although
few words were spoken I learned a great deal.
I watched the Master rub Heng Sure’s head and soothe his
worried mind outside a little motel on the edge of town. I saw
compassion. As I stood and watched, I began to realize how hardand insensitive I have been to the person I vowed to protect andtake care of on this trip.
Everybody wants to be a Buddha. Everybody suffers. The
Bodhisattva Who Regards the Sounds of the World helps everyone
end suffering and become a Buddha. How? Compassion, Great
Compassion. Gwan Shr Yin Bodhisattva’s compassionate heart isBowing is to get rid of selfishness 315

so full and rich, a thousand hands and eyes blossom from it to help
and support living beings everywhere.
We have heard a lot of the world’s sounds over the last two-anda-half years. And because of greed, anger, and stupidity, even thesounds that seem like happy sounds conceal the sounds ofsuffering. Living beings are unfilial and hurt each other, often
without knowing, and so the sounds of suffering are everywhere.
We hear them in angry yells, in empty whiskey and beer bottles, inhunters’ rifles, in rush hour horns, squealing tires of a pick-up
truck, a crying child, a laughing cocktail party, passing sirens, inthe smell of hamburgers at a Drive-in, a lost sheep, a nursing home,a football game, in the roar of a motorcycle, and on and on. We areforever apart from those we love and can never get away from those
we don’t like. No one ever gets what they seek. And so all suffer.
Birth, sickness, old age, and death and the “blazing skandhas.” It’s
all suffering. Until this trip, I never saw this so clearly.
Of all the happiness in the world, there is none
which is not suffering.
Avatamsaka Sutra
Ten Transferences Chapter

So, is there no happiness, then? Yes, cultivating the Way ishappiness. But it doesn’t look like happiness. Some say cultivating
looks bitter and boring. Yet, things are not what they seem:
cultivation looks like suffering, but it’s sweet; worldly happinesslooks sweet, but it is bitter and boring.
I’ve been really uncompassionate. The sounds of the world are
the cries of suffering. Our faults are just our afflictions and pain.
Faulting others while covering our own faults and flaws hurts us. It
is like being sick: sick people need pity and care, not rejection andcriticism. Faults are the same. They are the sounds of suffering andcries for help of living beings. Bodhisattvas of great compassion
listen to all the sounds of the world and only hear, “Help me! I want
to be a Buddha, but I can’t find my way. I hurt. Please, help me,

316 Bowing is to get rid of selfishness

please…” And in every face, friendly or unfriendly, beautiful or
ugly, the Bodhisattva sees the face of a future Buddha.
This was why I came to Gold Mt. Monastery and became a
Buddhist: I was deeply inspired to tears upon seeing an image of
Gwan Yin Bodhisattva on a poster and reading the words:
A thousand eyes see all,A thousand ears hear all,A thousand hands keep and support
living beings everywhere.
But it’s so easy to get lost in selfishness and forget the vision. It
is so easy to get caught up in the small of “every man for himself.”
Seeing the Master’s kindness and compassion, I realized how I had
once again let the measure of my own heart shrink. It was time tounroll my spirit and let it fill the Dharma Realm with kindness,compassion, joy and giving. Non-dual means being one witheveryone.
Disciples of the Buddha, the Bodhisattva’s heart ofkindness is vast and big, measureless and non-dual. It
is without blaming, without opposing (adversaries),
without obstacles, without troubling. It pervasively
reaches all places exhausting the Dharma Realm andthe realm of empty space throughout all worlds. And in
this same way, he dwells in compassion, joy, andgiving.
Avatamsaka Sutra
Third Ground of Emitting Light

October 15, 1979.
As soon as I made this resolve to be more compassionate,obstacles arose. That night, I found myself dreaming of being
trapped in a windy cave and suffocating in attachments and sticky
relationships. I couldn’t get free. Everywhere I turned, my desire
and selfishness sucked me deeper and deeper down through dark

Bowing is to get rid of selfishness 317

tunnels. I said, “I should be bowing with Heng Sure now, notrunning off anywhere. I don’t belong in this cave.” That old stifling
trapped feeling and heaviness I knew so well as a layman came overme again. I was smothering in my own attachments and ignorance.
I started to cringe, “How could I go back to this again when I was
free and happy?! No, no, I don’t want to go back anymore…!” I
yelled in this dream.
Just then, I was awakened from the dream by a “crazy” old man
outside the car. We are on a deserted road near a lumber yard andvineyard behind the airport. It’s 2:00 a.m. The man is looking in atme through the car window muttering nonsense and crazy talk. I
shout to him half awake, “What!?” He is wearing a long robe orovercoat and carrying a big, wooden walking stick that reaches
above his shoulders. He wanders off when I shout to him.
Later, I find myself succumbing to the same nightmare and I
shout in my dream, “No, no, help me…” I hear a tapping on thewindow and wake up to find the old man peeking in and rapping his
big cane on the window. He’s saying something like, “gotta get outof here, gotta get out of here. But I don’t know how to get out…”“Shhh…” I whisper to him. It’s 3 a.m. now.
“Yeah, okay, I’ll be quiet… but how do I get out of here?” hemumbles and tapping his stick on the ground slowly walks backinto the fog. I don’t know who he was, but he saved me twice. Was
he “crazy” or just compassionate?
Bowing is the best and the hardest thing I’ve ever done. Best, inthat it chips away at my mountain of pride, putting me close to thelevel ground where I belong. Hardest in that my ego wants to be
King of the Mountain and resists bowing with all its might.
Push over Mount Sumeru,
The mind ground is flat.
Jealousy and arroganceare ultimately invisible.
Verse by Venerable Master Hua318 Bowing is to get rid of selfishness

Cultivators who don’t really know their own minds faceparadoxes. We know the teachings are right and cultivating the
Way is the only thing worth doing, and yet, we resist doing it,
oppose instructions, and wriggle out through every crack. The front
door to Heaven is wide open, but we won’t walk in. The Hells haveno door, but we drill right in. Bad habits from beginningless timestick like a shadow and haunt us like a ghost. Each time we give into the ghost we regret it. No matter where we run off to, or how
long, we always find ourselves returning to the Buddhadharma likegravity pulls all things back to earth. Seeking enlightenment andaccomplishing Buddhahood is our natural instinct. If I think about
cultivation I can get immobilized with the second thoughts of myprattling mind. If I follow the path with heart and just do it, then it’s
wonderful beyond words. So it’s said,
What is spoken is false;
What is practiced is true.
When the pilgrimage ends at the City of Ten Thousand
Buddhas, we’re going to keep on bowing. Isn’t that stupid!
Everybody asks us, “What are you going to do when you getthere?” They all assume we can’t wait to stop this “crazy bowing
thing” and get back to “normal”. If we told people we were goingto bow up and down and all around the streets of the City of Ten
Thousand Buddhas, they might respond as did this person: “You’renuts! Totally stupid weirdos. What’s the point?!” A young man
stopped his car after trying to run us off the road and just screamed,“Arrgh, yeoowoo freaks! I can’t stand it!” Later he came back,mellowed out to say, “At first I figured you were weird, but there’s
something to this, ya’ know? I mean, I myself would never do it,
mind you, but I admire your dedication. It takes guts, orsomething,” shook hands and quietly drove away.
The whole point of the bowing is to get rid of selfishness. All
the disasters and calamities and suffering in the world come from
selfishness. To truly help the world, the Ego has to die a little first.

Bowing is to get rid of selfishness 319

Bowing is a wonderful chance to die. If we are sincere, maybe we
can bow to the vanishing point.
When you reach the point that the mountains arelevelled and the seas disappear, and you doubt that
there’s a way at all, then suddenly, there beyond thedark willow and the bright flowers is another village.
Peace in the Way
disciple Kuo T’ing (Heng Ch’au)bows in respect***
He also makes the following reflection, “I should,
among all living beings, be a leader, be supreme, bemost supreme, be wonderful, be subtly wonderful, be
superior, be unsurpassed, up to and including being
one with the wisdom of all wisdom upon whom others
can rely.”
Avatamsaka Sutra“Ten Grounds” Chapter

Arrival at the City of Ten Thousand Buddhas
on a foggy morning.
November, 1979

The Venerable Master rubs the crown of Heng Sure's
head upon the monks' arrival at the City of Ten Thousand Buddhas, the destination of their bowing
pilgrimage.

Upon arrival at the City of Ten Thousand Buddhas at thecompletion of the bowing pilgrimage, Heng Sure joins
the Venerable Master on stage for a welcoming gathering.

Heng Chau and Heng Sure flank the Venerable Masterat welcoming ceremonies upon completion of the bowing
pilgrimage.

The Venerable Master listens carefully to the speeches
given by Heng Sure and Heng Chau during welcoming
ceremonies that celebrate the culmination of their threestep-one-bow pilgrimage.

Buddhist Text Translation Society Publication
Buddhist Text Translation SocietyInternational Translation Institutehttp://www.bttsonline.org
1777 Murchison Drive,
Burlingame, California 94010-4504 USA
Phone: 650-692-5912 Fax: 650-692-5056

When Buddhism first came to China from India, one of the most importanttasks required for its establishment was the translation of the Buddhist
scriptures from Sanskrit into Chinese. This work involved a great many people,
such as the renowned monk National Master Kumarajiva (fifth century), who
led an assembly of over 800 people to work on the translation of the Tripitaka(Buddhist canon) for over a decade. Because of the work of individuals such asthese, nearly the entire Buddhist Tripitaka of over a thousand texts exists to thepresent day in Chinese.
Now the banner of the Buddha's Teachings is being firmly planted inWestern soil, and the same translation work is being done from Chinese into
English. Since 1970, the Buddhist Text Translation Society (BTTS) has been
making a paramount contribution toward this goal. Aware that the Buddhist
Tripitaka is a work of such magnitude that its translation could never be
entrusted to a single person, the BTTS, emulating the translation assemblies ofancient times, does not publish a work until it has passed through fourcommittees for primary translation, revision, editing, and certification. The
leaders of these committees are Bhikshus (monks) and Bhikshunis (nuns) who
have devoted their lives to the study and practice of the Buddha's teachings.
For this reason, all of the works of the BTTS put an emphasis on what the
principles of the Buddha's teachings mean in terms of actual practice and not
simply hypothetical conjecture.
The translations of canonical works by the Buddhist Text Translation
Society are accompanied by extensive commentaries by the Venerable
Tripitaka Master Hsuan Hua.

BTTS Publications
Buddhist Sutras. Amitabha Sutra, Dharma Flower (Lotus) Sutra, Flower
Adornment (Avatamsaka) Sutra, Heart Sutra & Verses without a Stand,
Shurangama Sutra, Sixth Patriarch Sutra, Sutra in Forty-two Sections, Sutra of
the Past Vows of Earth Store Bodhisattva, Vajra Prajna Paramita (Diamond)
Sutra.
Commentarial Literature. Buddha Root Farm, City of 10000 Buddhas
Recitation Handbook, Filiality: The Human Source, Herein Lies the Treasuretrove, Listen to Yourself Think Everything Over, Shastra on the Door toUnderstanding the Hundred Dharmas, Song of Enlightenment, The Ten
Dharma Realms Are Not beyond a Single Thought, Venerable Master Hua's
Talks on Dharma, Venerable Master Hua's Talks on Dharma during the 1993
Trip to Taiwan, Water Mirror Reflecting Heaven.
Biographical. In Memory of the Venerable Master Hsuan Hua, Pictorial
Biography of the Venerable Master Hsü Yün, Records of High Sanghans,Records of the Life of the Venerable Master Hsüan Hua, Three Steps One Bow,
World Peace Gathering, News from True Cultivators, Open Your Eyes Take a
Look at the World, With One Heart Bowing to the City of 10000 Buddhas.
Children’s Books. Cherishing Life, Human Roots: Buddhist Stories for
Young Readers.
Musics, Novels and Brochures. Songs for Awakening, Awakening, The
Three Cart Patriarch, City of 10000 Buddhas Color Brochure, Celebrisi's
Journey, Heng Ch'au's Journal.
The Buddhist Monthly–Vajra Bodhi Sea is a monthly journal of
orthodox Buddhism which has been published by the Dharma Realm Buddhist
Association, formerly known as the Sino-American Buddhist Association,
since 1970. Each issue contains the most recent translations of the Buddhist
canon by the Buddhist Text Translation Society. Also included in each issue
are a biography of a great Patriarch of Buddhism from the ancient past,sketches of the lives of contemporary monastics and lay-followers around theworld, articles on practice, and other material. The journal is bilingual, Chineseand English
Please visit our web-site at www.bttsonline.org for the latest
publications and for ordering information.

The Dharma Realm Buddhist Association
MissionThe Dharma Realm Buddhist Association (formerly the Sino-American
Buddhist Association) was founded by the Venerable Master Hsuan Hua in the
United States of America in 1959. Taking the Dharma Realm as its scope, theAssociation aims to disseminate the genuine teachings of the Buddha
throughout the world. The Association is dedicated to translating the Buddhist
canon, propagating the Orthodox Dharma, promoting ethical education, andbringing benefit and happiness to all beings. Its hope is that individuals,
families, the society, the nation, and the entire world will, under thetransforming influence of the Buddhadharma, gradually reach the state ofultimate truth and goodness.

The Founder
The Venerable Master, whose names were An Tse and To Lun, received theDharma name Hsuan Hua and the transmission of Dharma from Venerable
Master Hsu Yun in the lineage of the Wei Yang Sect. He was born in
Manchuria, China, at the beginning of the century. At nineteen, he entered themonastic order and dwelt in a hut by his mother's grave to practice filial piety.
He meditated, studied the teachings, ate only one meal a day, and slept sitting
up. In 1948 he went to Hong Kong, where he established the Buddhist Lecture
Hall and other Way-places. In 1962 he brought the Proper Dharma to the West,lecturing on several dozen Mahayana Sutras in the United States. Over theyears, the Master established more than twenty monasteries of Proper Dharma
under the auspices of the Dharma Realm Buddhist Association and the City of
Ten Thousand Buddhas. He also founded centers for the translation of the
Buddhist canon and for education to spread the influence of the Dharma in the
East and West. The Master manifested the stillness in the United States in
1995. Through his lifelong, selfless dedication to teaching living beings withwisdom and compassion, he influenced countless people to change their faults
and to walk upon the pure, bright path to enlightenment.

Dharma Propagation, Buddhist Text Translation, and Education
The Venerable Master Hua's three great vows after leaving the home-life
were (1) to propagate the Dharma, (2) to translate the Buddhist Canon, and (3)to promote education. In order to make these vows a reality, the Venerable
Master based himself on the Three Principles and the Six Guidelines.
Courageously facing every hardship, he founded monasteries, schools, andcenters in the West, drawing in living beings and teaching them on a vast scale.
Over the years, he founded the following institutions:

The City of Ten Thousand Buddhas and Its Branches
In propagating the Proper Dharma, the Venerable Master not only trained
people but also founded Way-places where the Dharma wheel could turn andliving beings could be saved. He wanted to provide cultivators with pure places
to practice in accord with the Buddha's regulations. Over the years, he founded
many Way-places of Proper Dharma. In the United States and Canada, theseinclude the City of Ten Thousand Buddhas; Gold Mountain Monastery; Gold
Sage Monastery; Gold Wheel Monastery; Gold Summit Monastery; Gold
Buddha Monastery; Avatamsaka Monastery; Long Beach Monastery; the Cityof the Dharma Realm; Berkeley Buddhist Monastery; Avatamsaka Hermitage;and Blessings, Prosperity, and Longevity Monastery. In Taiwan, there are theDharma Realm Buddhist Books Distribution Association, Dharma Realm
Monastery, and Amitabha Monastery. In Malaysia, there are Prajna Guanyin
Sagely Monastery (formerly Tze Yun Tung), Deng Bi An Monastery, andLotus Vihara. In Hong Kong, there are the Buddhist Lecture Hall and Cixing
Monastery.
Purchased in 1974, the City of Ten Thousand Buddhas is the hub of theDharma Realm Buddhist Association. The City is located in Talmage,Mendocino County, California, 110 miles north of San Francisco. Eighty of the
488 acres of land are in active use. The remaining acreage consists of
meadows, orchards, and woods. With over seventy large buildings containing
over 2,000 rooms, blessed with serenity and fresh, clean air, it is the first large
Buddhist monastic community in the United States. It is also an international
center for the Proper Dharma.
Although the Venerable Master Hua was the Ninth Patriarch in the
Wei Yang Sect of the Chan School, the monasteries he founded emphasize all

of the five main practices of Mahayana Buddhism (Chan meditation, Pure
Land, esoteric, Vinaya (moral discipline), and doctrinal studies). This accords
with the Buddha's words: “The Dharma is level and equal, with no high orlow.” At the City of Ten Thousand Buddhas, the rules of purity are rigorously
observed. Residents of the City strive to regulate their own conduct and tocultivate with vigor. Taking refuge in the Proper Dharma, they lead pure andselfless lives, and attain peace in body and mind. The Sutras are expounded
and the Dharma wheel is turned daily. Residents dedicate themselves
wholeheartedly to making Buddhism flourish. Monks and nuns in all themonasteries take one meal a day, always wear their precept sash, and follow
the Three Principles:
Freezing, we do not scheme.
Starving, we do not beg.
Dying of poverty, we ask for nothing.
According with conditions, we do not change.
Not changing, we accord with conditions.
We adhere firmly to our three great principles.
We renounce our lives to do the Buddha's work.
We take the responsibility to mold our own destinies.
We rectify our lives to fulfill the Sanghan's role.
Encountering specific matters,
we understand the principles.
Understanding the principles,
we apply them in specific matters.
We carry on the single pulse of
the Patriarchs' mind-transmission.
The monasteries also follow the Six Guidelines: not contending, not being
greedy, not seeking, not being selfish, not pursuing personal advantage, and notlying.

International Translation Institute
The Venerable Master vowed to translate the Buddhist Canon (Tripitaka)
into Western languages so that it would be widely accessible throughout theworld. In 1973, he founded the International Translation Institute on
Washington Street in San Francisco for the purpose of translating Buddhist
scriptures into English and other languages. In 1977, the Institute was mergedinto Dharma Realm Buddhist University as the Institute for the Translation of
Buddhist Texts. In 1991, the Venerable Master purchased a large building in
Burlingame (south of San Francisco) and established the International
Translation Institute there for the purpose of translating and publishing
Buddhist texts. To date, in addition to publishing over one hundred volumes of
Buddhist texts in Chinese, the Association has published more than one
hundred volumes of English, French, Spanish, Vietnamese, and Japanesetranslations of Buddhist texts, as well as bilingual (Chinese and English)
editions. Audio and video tapes also continue to be produced. The monthly
journal Vajra Bodhi Sea, which has been in circulation for nearly thirty years,
has been published in bilingual (Chinese and English) format in recent years.
In the past, the difficult and vast mission of translating the Buddhist canonin China was sponsored and supported by the emperors and kings themselves.
In our time, the Venerable Master encouraged his disciples to cooperatively
shoulder this heavy responsibility, producing books and audio tapes and using
the medium of language to turn the wheel of Proper Dharma and do the great
work of the Buddha. All those who aspire to devote themselves to this work ofsages should uphold the Eight Guidelines of the International Translation
Institute:
1. One must free oneself from the motives of personal fame andprofit.
2. One must cultivate a respectful and sincere attitude free from arrogance and conceit.
3. One must refrain from aggrandizing one's work and denigratingthat of others.
4. One must not establish oneself as the standard of correctness andsuppress the work of others with one's fault-finding.
5. One must take the Buddha-mind as one's own mind.
6. One must use the wisdom of Dharma-Selecting Vision to determine
true principles.
7. One must request Virtuous Elders of the ten directions to certify
one's translations.
8. One must endeavor to propagate the teachings by printing Sutras,
Shastra texts, and Vinaya texts when the translations are certified as
being correct.
These are the Venerable Master's vows, and participants in the work oftranslation should strive to realize them.

Instilling Goodness Elementary School, Developing Virtue
Secondary School, Dharma Realm Buddhist University“Education is the best national defense.” The Venerable Master Hua saw
clearly that in order to save the world, it is essential to promote good education.
If we want to save the world, we have to bring about a complete change in
people's minds and guide them to cast out unwholesomeness and to pursue
goodness. To this end the Master founded Instilling Goodness Elementary
School in 1974, and Developing Virtue Secondary School and Dharma Realm
Buddhist University in 1976.
In an education embodying the spirit of Buddhism, the elementary school
teaches students to be filial to parents, the secondary school teaches students to
be good citizens, and the university teaches such virtues as humaneness andrighteousness. Instilling Goodness Elementary School and Developing Virtue
Secondary School combine the best of contemporary and traditional methods
and of Western and Eastern cultures. They emphasize moral virtue and spiritualdevelopment, and aim to guide students to become good and capable citizens
who will benefit humankind. The schools offer a bilingual (Chinese/English)
program where boys and girls study separately. In addition to standard
academic courses, the curriculum includes ethics, meditation, Buddhist studies,and so on, giving students a foundation in virtue and guiding them tounderstand themselves and explore the truths of the universe. Branches of theschools (Sunday schools) have been established at branch monasteries with theaim of propagating filial piety and ethical education.
Dharma Realm Buddhist University, whose curriculum focuses on theProper Dharma, does not merely transmit academic knowledge. It emphasizes
a foundation in virtue, which expands into the study of how to help all living
beings discover their inherent nature. Thus, Dharma Realm Buddhist
University advocates a spirit of shared inquiry and free exchange of ideas,
encouraging students to study various canonical texts and use different
experiences and learning styles to tap their inherent wisdom and fathom themeanings of those texts. Students are encouraged to practice the principles they
have understood and apply the Buddhadharma in their lives, thereby nurturing
their wisdom and virtue. The University aims to produce outstanding
individuals of high moral character who will be able to bring benefit to all
sentient beings.

Sangha and Laity Training Programs
In the Dharma-ending Age, in both Eastern and Western societies there arevery few monasteries that actually practice the Buddha's regulations andstrictly uphold the precepts. Teachers with genuine wisdom and understanding,capable of guiding those who aspire to pursue careers in Buddhism, are very
rare. The Venerable Master founded the Sangha and Laity Training Programsin 1982 with the goals of raising the caliber of the Sangha, perpetuating theProper Dharma, providing professional training for Buddhists around the world
on both practical and theoretical levels, and transmitting the wisdom of the
Buddha.
The Sangha Training Program gives monastics a solid foundation in
Buddhist studies and practice, training them in the practical affairs of
Buddhism and Sangha management. After graduation, students will be able toassume various responsibilities related to Buddhism in monasteries,
institutions, and other settings. The program emphasizes a thorough knowledgeof Buddhism, understanding of the scriptures, earnest cultivation, strict
observance of precepts, and the development of a virtuous character, so thatstudents will be able to propagate the Proper Dharma and perpetuate theBuddha's wisdom. The Laity Training Program offers courses to help
laypeople develop correct views, study and practice the teachings, andunderstand monastic regulations and ceremonies, so that they will be able tocontribute their abilities in Buddhist organizations.

Let Us Go Forward Together
In this Dharma-ending Age when the world is becoming increasingly
dangerous and evil, the Dharma Realm Buddhist Association, in consonancewith its guiding principles, opens the doors of its monasteries and centers to
those of all religions and nationalities. Anyone who is devoted to humaneness,righteousness, virtue, and the pursuit of truth, and who wishes to understandhim or herself and help humankind, is welcome to come study and practicewith us. May we together bring benefit and happiness to all living beings.

Dharma Realm Buddhist Association Branches
The City of Ten Thousand Buddhas
P.O. Box 217, Talmage, CA 95481-0217 USA
Tel: (707) 462-0939 Fax: (707) 462-0949
Home Page: http://www.drba.org
Email: cttb@jps.net
Institute for World Religions (Berkeley Buddhist Monastery)
2304 McKinley Avenue, Berkeley, CA 94703 USA
Tel: (510) 848-3440 Email: paramita@dnai.com
Dharma Realm Buddhist Books Distribution Society
11th Floor, 85 Chung-hsiao E. Road, Sec. 6, Taipei, Taiwan R.O.C.
Tel: (02) 2786-3022 Fax: (02) 2786-2674 Email: drbbds@ms1.seeder.net
The City of the Dharma Realm
1029 West Capitol Avenue, West Sacramento, CA 95691 USA
Tel: (916) 374-8268 Email: drbacdr@jps.net
Gold Mountain Monastery
800 Sacramento Street, San Francisco, CA 94108 USA
Tel: (415) 421-6117 Fax: (415) 788-6001 Email: drbagmm@jps.net
Gold Wheel Monastery
235 North Avenue 58, Los Angeles, CA 90042 USA
Tel: (323) 258-6668 Email: drbagwm@pacbell.net
Gold Buddha Monastery
248 East 11th Avenue, Vancouver, B.C. V5T 2C3 Canada
Tel: (604) 709-0248 Email: drbagbm@mdi.ca
Gold Summit Monastery
233 1st Avenue, West Seattle, WA 98119 USA
Tel: (206) 284-6690 Fax: (206) 284-6918 Email: gsm@drbamail.org
Gold Sage Monastery
11455 Clayton Road, San Jose, CA 95127 USA
Tel: (408) 923-7243 Fax: (408) 923-1064 Email: drbagsm@jps.net
The International Translation Institute1777 Murchison Drive, Burlingame, CA 94010-4504 USA
Tel: (650) 692-5912 Fax: (650) 692-5056 Email: drbaiti@jps.net

Long Beach Monastery
3361 East Ocean Boulevard, Long Beach, CA 90803 USA
Tel: (562) 438-8902 Email: drbalbsm@aol.com
Blessings, Prosperity, & Longevity Monastery
4140 Long Beach Boulevard, Long Beach, CA 90807 USA
Tel: (562) 595-4966
Avatamsaka Hermitage
11721 Beall Mountain Road, Potomac, MD 20854-1128 USA
Tel: (301) 299-3693 Email: drbaah@aol.com
Avatamsaka Monastery1009 4th Avenue, S.W. Calgary, AB T2P OK8 Canada
Tel: (403) 234-0644 Email: ava@nucleus.com
Kun Yam Thong Temple
161, Jalan Ampang, 50450 Kuala Lumpur, Malaysia
Tel: (03) 2164-8055 Fax: (03) 2163-7118
Prajna Guanyin Sagely Monastery (formerly Tze Yun Tung)
Batu 5½, Jalan Sungai Besi,
Salak Selatan, 57100 Kuala Lumpur, Malaysia
Tel: (03) 7982-6560 Fax: (03) 7980-1272 Email: shengh@pd.jaring.my
Lotus Vihara
136, Jalan Sekolah, 45600 Batang Berjuntai,
Selangor Darul Ehsan, Malaysia
Tel: (03) 3271-9439
Buddhist Lecture Hall
31 Wong Nei Chong Road, Top Floor, Happy Valley, Hong Kong, China
Tel: (02) 2572-7644
Dharma Realm Sagely Monastery
20, Tong-hsi Shan-chuang, Hsing-lung Village, Liu-kuei
Kaohsiung County, Taiwan, R.O.C.
Tel: (07) 689-3717 Fax: (07) 689-3870
Amitabha Monastery
7, Su-chien-hui, Chih-nan Village, Shou-feng,
Hualien Country, Taiwan, R.O.C.
Tel: (07) 865-1956 Fax: (07) 865-3426

Verse of Transference
May the merit and virtue accrued from this work,
Adorn the Buddha’s Pure Lands,
Repaying four kinds of kindness above,
And aiding those suffering in the paths below.
May those who see and hear of this,All bring forth the resolve for Bodhi,
And when this retribution body is over,Be born together in the Land of Ultimate Bliss.

Dharma Protector Wei T’o Bodhisattva