Master Da Zhao’s published monographs

Book title: Research on "Praise to the Diamond Sutra"

Author: Master Dazhao Publisher: Religious Culture Publishing House

Pricing: 21.0

Publication date: 2002-12-01

Edition: 1

Format: 32 pages

Introduction : Master Dazhao, a young scholar, has thoroughly cleaned up the evolution and development of the document "Praise to the Diamond Sutra" by Master Fu in the Liang Dynasty. On the basis of cleaning up the documents, he has conducted in-depth research on the thoughts of "Praise to the Diamond Sutra". . "Praise to the Diamond Sutra" centers on the thought of consciousness only and unfolds a series of explanations and summaries of Mahayana Buddhist thoughts. It closely links consciousness-only thought and Prajna thought, and is the mediator of the dispute between "emptiness" and "existence". The grasp of the consciousness-only thought is extremely deep, and all the main ideas of the outlook on life, the world, and the religious outlook, as well as the order of study, the order of attainment, etc. of the consciousness-only sect have been specifically and clearly summarized. There is also a tendency to "integrate" various Zen practice methods and different Zen concepts throughout history. The works surrounding Prajna thought also embody the concept of Prajna without gain in Zen thinking. It has the main ideas of Tiantai, Sanlun and other schools, and also quotes the popular Mahayana classics such as the Lotus Sutra and the Vimalakia Sutra, which reflects the academic spirit of applying what is learned. He was the perfect and perfect figure of Mahayana Buddhism in the prosperous Tang Dynasty. It not only has distinctive characteristics of the times. Moreover, they have the thoughts of various sects and have their own clear ideological stance. This book also quotes some of the Buddha's life stories, allusions, figures in the history of Buddhism, etc., which are lively and interesting. It shows the characteristics of the sect's prosperous period. Book title: "Care for the End—Buddhist Hospice Care"

Author: Master Dazhao Publisher: Zhejiang University Press

Pricing: 20.0

ISBN: 730804177

Publication date: 2005-04-01

Edition: 1

Format: Large 16 format

Introduction: This book With the theme of hospice care, the Buddhist wisdom on life and death is discussed. The first part is Buddhism’s positive end-of-life care, and the second part reveals self-care and reverse care, showing the far-reaching significance of Buddhism’s end-of-life care. Book title: "Yongjia Zen Lectures" Book author: Master Dazhao

Book publisher: China Renmin University Press

Book price: 30.00 yuan

Publication time: 2009-10

Introduction: This book first traces the origin of Yongjia Zen method and the people of Tiantai Zhi-Kuan sect. The wise master's "Tong Meng's Samatha-Vipassana" contains the conditions, methods, steps, realms, etc. for practicing Samatha-Vipassana. The second part, "Essentials of Zen Practice," systematically explains the Zen practice system summarized in Zen Master Yongjia's "Yongjia Zen Collection". Meditation requires not only right knowledge and right views, but also practical practice. While giving lectures, Master Da Zhao also led meditation class students to visit and travel, which is very meaningful. Master Dazhao compassionately explained the practice path of Yongjia Zen in such detail to those who were new to Zen, and provided a treasure raft for Zen disciples. When we talk about the Tiantai Sect of Chinese Buddhism, we will invariably think of the Tiantai teaching characteristics of "paying equal attention to teachings and views" and "holding concentration, wisdom, etc.", and we can also cite a lot of "like a bird with two wings" and "like a cart with two wheels". Metaphors are used to illustrate the importance of combining theory and practice. Indeed, in terms of ideological theory, the Tiantai Sect has a very strict theoretical organization and extremely clear logical thinking; in terms of practice, the Tiantai Sect has particularly rich methods of observation and practice, and the content of Zen methods is vast and boundless. The modern philosopher Mou Zongsan (1909~1995) was very optimistic about the Eastern culture of Tiantai, which combines theory and practice, so he said:

The issue of (Tiantai) Perfect Teaching is the greatest contribution of Buddhism. Western philosophy started in Greece and continues to the present. They have a high degree of science, and philosophy is so developed that there is no problem of perfect teaching. The West has the concept of perfection, but perfection is not the meaning of perfect teaching. "The four teachings of transforming rituals and the four teachings of transforming dharma" are all teachings, including conceptual systems and practice methods. This meaning is very broad. What does "teach" mean? It is practical wisdom, purifying our own lives through rational practice and reaching the highest realm. This is teaching, which is practical wisdom. This term is very appropriate. The philosophy in the meaning of this term happens to be preserved in China, not in the West. Although Aristotle and Plato talked about yearning for the highest good, they still talked about it in terms of cognitive rationality, not practical rationality. The development of Western philosophy is moving towards knowledge and understanding. As a result, practical wisdom is gone and it is reduced to science and logical analysis.

Westerners don’t quite understand when it comes to practical wisdom, because their minds are empty about this aspect, with no content and no tradition. China has this tradition. If you have training in Confucianism or Taoism and Buddhism, they will understand it as soon as you talk about it, because there are a lot of things in Chinese cultural tradition. Therefore, the study of practical wisdom can become a study with rich content. The simpler one is Taoism. Although Taoism is simple, it represents a system, it is also a great religion, and it has its own independent meaning. What is truly a great religion, one that is vast and rich, is of course Buddhism. Confucianism has not yet reached the richness of Buddhism.

The spread of Buddhism to China was not without its benefits. In the past, we did not understand it well enough. Now we must re-promote Buddhism in response to the issues of the times. … We stand on the side of Chinese tradition. From the perspective of practical wisdom, the future of Chinese culture is very bright.

The term "practical wisdom" contains all the connotations of "teaching" (wisdom) and "viewing" (practice) of Tiantai Zen. This is a very appropriate modern term. We should Only if the entire Tiantai teaching and even Buddhist education is viewed in this way will we not lose the original characteristics of the Tiantai teaching and can we better grasp the original intention of the Buddha's birth! (Excerpted from "Tiantai Zen Meditation Method and Its Evolution" written by Master Da Zhao) Yongjia Zen Method is a Zen method named after Master Yongjia. Master Yongjia was a native of Wenzhou. He was born in Yongjia (now Lucheng District, Wenzhou City) in the second year of Linde's reign (665), Emperor Gaozong of the Tang Dynasty. Master Yongjia can be said to be the most influential figure in Wenzhou history. After more than 1,300 years, his Zen method is still widely respected by Buddhists in many countries and regions, including China, South Korea, Japan, the United States, France, etc. and learning.

Master Yongjia studied Tiantai Samatha and Vipassana in his early years, and later became enlightened after reading the Vimalakīrti Sutra. His Zen method is based on Tiantai Yuanjiao in terms of teachings, and at the same time, he uses the Zen enlightenment method to guide all living beings. This method of explaining Zen cultivation based on the theory of "stop-watch" is extremely rare in Zen classics. It can be said to be the characteristic of Yongjia Zen, and it is also very consistent with the foundation of modern people.

Relevant leaders have taught us many times that we must carry forward Master Yongjia’s Zen method, because Master Yongjia and Yongjia Zen are the real treasures of Wenzhou Buddhism, and we must be good at developing this priceless gem. In the spring of 2006, at the request of young Buddhist students in Wenzhou, the junior class of "Yongjia Zen" was officially opened. It was not until the winter of 2007 that the twenty-five introductory lectures on Yongjia Zen were successfully completed. In terms of content, the first 13 lectures are an introduction to Samatha and Insight, and the next 12 lectures are an introduction to the "Yongjia Zen Collection". After each lecture, students will be led to meditate together to experience the actual practice of Zen.

In November 2008, at the invitation of the Zen Society of Fudan University, I went to Shanghai to explain the Yongjia Zen Meditation Method to the students of the Zen Society of Fudan University and lay people from all over the world, and led everyone to have a two-day practical practice experience. At the same time, he also delivered a lecture on "The Cultivation Route of Mahayana Zen" for Buddhist enthusiasts at Fudan University.

All the twenty-five lectures of the beginner class were filmed at the same time and burned into CDs. More than thousands of sets were reprinted and became popular with the public. They received a wide response, and some people studied the Yongjia Zen beginner class and strengthened their meditation. ability, increased concentration, and opened up wisdom. In particular, Taiwan Life TV broadcast it, which also aroused people's interest in Yongjia Zen in other overseas countries. Local students often ask when intermediate classes will be held, and their interest in learning is still very high. In order to make it easier for everyone to review the beginner class and better study the intermediate class, the text manuscript of "Yongjia Zen Lectures" has been signed with Renmin University Press and is ready for publication (the first edition was published in October 2009). It also laid a foundation for the promotion of Yongjia Zen. Base.

In 2003, the Wenzhou Municipal Government rebuilt the Jingguang Pagoda of Master Yongjia on Songtai Mountain in the urban area. At the same time, the relics of Master Yongjia were unearthed and shone brightly. Master Yongjia's works "Collection of Zen" and "Song of Enlightenment" spread throughout the world. It can be said that his "speeches of merit" are worthy of the name and will be immortal throughout the ages. Therefore, Mr. Nan Huaijin, a famous master of Chinese studies, said: The truly remarkable person in Wenzhou history is Master Yongjia. At this time of harmonious society and the establishment of a cultural city, this world-class historical giant has attracted much attention! Under the leadership of the Provincial Ethnic and Religious Affairs Committee and the Civil and Religious Affairs Bureau, the Wenzhou Buddhist Association established the "Wenzhou Buddhist Yongjia Zen Society" on May 12, 2009, with Yu as its president, responsible for the research, study, and exchange of Yongjia Zen. , promote and other work, I am deeply honored!

The establishment of the Yongjia Zen Society marks that Master Yongjia’s Zen thoughts are loved and valued by modern people! In the future, we will follow Master Yongjia’s learning process and conduct intermediate and advanced classes in accordance with the inner learning system of Yongjia Zen. We will continue to improve the practical value of Yongjia Zen and inject ancient and ever-new life wisdom into modern society. . The first stage of my practice is the practice of behavior, the second stage is the practice of mind, and the third stage is the practice of life. After practicing the Heart Center method, I feel that my state of mind has changed greatly, and my whole life has become very pure and solemn due to practice. In the process of my life's practice, Elder Yuan Yin gave me great inspiration and breakthrough. On the road of learning Buddhism, Elder Yuan Yin is my true great teacher.

Buddhist scriptures say that good teachers are indistinguishable from Buddhas. It is with this confidence that I approach the teachings of Master Yuan Yin. When I felt that learning the Dharma was personally beneficial, I had absolute confidence in the Dharma, and felt that everyone should have a share of such a good Dharma, I tried to teach it to others, but found that many people did not understand it. I thought it was because I taught the Dharma. My language skills were too poor, so I applied for the Chinese Buddhist Academy after getting the approval of Elder Yuan Yin. Some of my subsequent life path choices also benefited from Elder Yuan Yin’s guidance.

In fact, in the Buddhist world, as long as those who truly study the teachings in depth and understand the history and connotation of the heart center will definitely have absolute confidence in the heart center. The "Buddha's Heart Sutra" on the second page of the 19th volume of the "Taisho Zang" is the Dharma text of the heart center. This Dharma text has been handed down since the Tang Dynasty. Until today, this Dharma text During the course of history, many people practiced this method.

The now very famous "Fangshan Stone Classic" of the Yuan Dynasty contains the heart-centered mantra, which is exactly the same; Japan also has this method that has been passed down, and the Japanese Tiantai Sect's morning and evening lectures also contain the heart-centered mantra. Therefore, there is no need to doubt the law itself.

The propagation of the Dharma requires an opportunity: on the one hand, it is the true Dharma, which is in line with the Buddha's teachings; on the other hand, there must be sentient beings who correspond to the Dharma. When the relationship between the sentient beings and the Dharma has matured, this is called an opportunity. The emergence of the heart-centered method is an opportunity for agreement.

At that time, the Great Fool Acharya became a monk under Master Taixu and specialized in practicing the Pure Land Dharma. After reciting the Buddha's name and receiving the empowerment of Samantabhadra Bodhisattva, he searched for the Tripitaka and saw that this Dharma is very suitable for beings in the end of the Dharma to practice. So there is such a great tragic wish to carry forward. He is the ancestor of the heart-centered Dharma.

Nowadays, some people are not completely clear about the principles of Tantric initiation, nor are they clear about the inheritance of Tantric Buddhism, so they ask where did the inheritance of the First Ancestor of Dayu come from? To say that there is no inheritance is not Dharma.

There are several types of real inheritance: the first is called the Dharma inheritance, which starts from the Buddha and is passed down from generation to generation by people who specifically preach the Dharma in the world;

The other is It is a blessing inheritance, that is, during meditation, you can ascend to heaven and be empowered by Maitreya Bodhisattva or the Buddhas of the ten directions. It is a inheritance in meditation. This is a inheritance blessed by Buddhas and Bodhisattvas;

The other is It is specially passed down that if you have great inner merits and high achievements and are predestined to be born, the Buddhas of the ten directions will directly give you initiation in another world. For example, Padmasambhava came out of the lotus, and his inheritance comes from Samantabhadra Tathagata and Mahavairocana Tathagata. This kind of Dharma Realm and other current inheritance is the most remarkable.

So the inheritance of the Heart Center Dharma is very pure. The Great Fool Acharya received the initiation from Samantabhadra Bodhisattva, and then compared it with the Tripitaka and practiced it according to the teachings. The result can indeed make students See your nature clearly. The influence at that time was very great, which shows that the opportunity for this Dharma and all sentient beings has matured. Therefore, this Dharma, its text, the person who teaches it, and the circumstances under which it is taught are completely consistent with the facts and teachings of Buddhism.

From the great fool Acharya, it was passed down to the second ancestor Wang Xianglu, and then to the third ancestor Voyin Elder. Today, the general public recognizes the heart center more and more. At that time, there were many obstacles when the Great Fool Acharya began to spread the Dharma. In order to win over all sentient beings, he sometimes showed some magical powers. This method itself only emphasizes wisdom and not magical powers. In particular, the Third Patriarch Yuan Yin has taught many times: Don’t be obsessed with magical powers. They are all part of the heretics and part of the devil. As long as you cut off the worries and realize Bodhi, you will be able to achieve enlightenment. Prajna wisdom and bodhicitta serve as guides for practice.

The second ancestor, King Xianglu, once gave a positioning to the heart center: Prajna as the overall upholding, Zen as the body, Tantric as the use, and Pure Land as the return. The saying "Return to the Pure Land" has a profound impact on me. Because I had specialized in pure land cultivation before, I asked the old man Yuan Yin at that time if he could be reborn in the Paradise by cultivating the inner secret. The old man said yes. If you practice the fourth seal specifically, you can be reborn in the Pure Land.

But to this day there are still people who doubt this method. In fact, there is a kind of person who talks nonsense, and he has this idea: Buddhist scriptures say that evil masters in the Dharma Ending Age are like the sand of the Ganges River. It’s right for everyone to be cautious, but we can’t be cautious by talking nonsense.

The second type of people have doubts about Tantra and feel that it is very mysterious and seems to be incorrect. As soon as I heard that the Heart Center Dharma is Tantra, I wanted to say a few words. Master Hongyi once said that Tantra is not a good Dharma, but later he expressed repentance after studying it, and even advised future generations: Never jump to conclusions without in-depth study of Tantra, otherwise it will create endless negative karma.

The third type is more serious. It is an academic opinion and there is a basis for believing that this law is wrong. Where is the basis? He quoted Master Taixu’s words out of context from the Chronicle of Master Taixu. In the 19th article of "The Complete Works of Master Taixu" (pages 1120 to 1121), he has a very sincere definition of the heart center. This was a statement he published in the ninth issue of Volume 10 of the magazine "Hai Chao Yin" at that time. The original words were: "The great fool has pure faith, great aspirations, strong heart, and strong roots. I have always known the truth, diligence, and concentration. In the beginning, I specialized in practicing the Samadhi of reciting the name of the Buddha and fulfilling the vows of Samantabhadra. The heart-centered method taught today is based on the teachings of Samantabhadra in the winter of the 15th year of the Republic of China (the 15th year of the Republic of China). It is still based on the holy teachings in Tibet and is very accurate. If you have obtained the essence of secret pure Zen and have a predestined relationship to teach it, you will be blameless.” There is a very important sentence in it: "Still based on the holy teachings in Tibet." He used the holy teachings of the Buddha as proof. "Core" means that Master Taixu has taken out the original text of the Tripitaka and compared it with Master Dayu's Heart Center Dharma text. After checking it, he came to the conclusion that "he has quite obtained the essentials of secret pure Zen." ", which contains the key points of Tantra, Zen and Pure Land Buddhism. It can be seen that Master Taixu understands the heart center very well.

If anyone still has doubts, it is best to check out "The Complete Works of Master Taixu" for yourself. You don't even need to look at anything else, just take the Dharma text in the center of your heart and read it. Is it what the Buddha said? Is it in line with the "Three Dharma Seals" and "One Reality Seal" of Buddhism? If it conforms to the Dharma seal and we practice according to the Dharma, we will definitely get very good benefits.

I feel that Elder Yuan Yin will always be my Dharmakaya parent, and other colleagues in the mind cultivation center will feel the same way. On the road of practice, if we can encounter the Dharma in the heart in this life, we must not miss it, practice well, and do it according to the Dharma. I think in this way the Dharma will flourish and all living beings can be liberated. This is a huge wish of all Buddhist disciples.

But we must have a further consideration in our thoughts and concepts: the heart-centered method is a very important and good practice method among the eighty-four thousand methods of Buddhism. Other Pure Land, Zen, etc. It is Dharma. The Dharma in the heart must be placed in the ocean of Dharma, and it must not be isolated. Because if you take a drop of water out and put it in the sun, it will dry immediately. If you put this drop of water in the sea, it will never dry. Although the heart-centered Dharma is so good, if it is separated from Buddhism, temples and Sangha, it will become an isolated Dharma. A good Dharma must be supported by everyone.