The Surangama Sutra
Page 56
The Venerable Master was determined to transmit to the West the original and correct teachings of Buddhism, and he categorically rejected what he considered to be corrupt practices that had become widespread in China. He guided his disciples in distinguishing between genuine, scripture-based practices that were useful and in accord with common sense, as opposed to ritual superstitions that were unwholesome cultural accretions.
Among the many reforms in monastic practice that he instituted was his insistence that his monastic disciples accord with the ancient practice of wearing the monastic robe or precept-sash (kaṣāya) as a sign of membership in the monastic Sangha. He himself followed, and he required that his monastic disciples follow, the prohibition against eating after noon. He considered a vegetarian diet to be of paramount importance. He encouraged his disciples among the Sangha to join him in following the Buddha’s beneficial ascetic practices of eating only one meal a day and of never lying down. Of his monastic disciples he required strict purity, and he encouraged his lay disciples to adhere to the five precepts of the Buddhist laity.
Although he understood English well and spoke it when necessary, the Master almost always lectured in Chinese. His aim was to encourage his Western disciples to learn Chinese so that they could help fulfill his wish that the Buddhist Canon be translated into other languages. So far, the Buddhist Text Translation Society, which he founded, has published well over a hundred volumes of translations, including several of the major Mahāyāna sutras with the Master’s commentaries.
As an educator, the Venerable Master was tireless. At the City of Ten Thousand Buddhas, he established formal training programs for monastics and laity, elementary and secondary schools for boys and girls, and Dharma Realm Buddhist University. From 1968 to the early 1990s he himself gave lectures on sutras at least once a day, and he traveled extensively on speaking tours. Responding to requests from Buddhists around the world, the Venerable Master led delegations to Hong Kong, Taiwan, India, Southeast Asia, and Europe to spread the Dharma. He also traveled to Burma, Australia, and South America. His presence drew a multitude of the faithful everywhere he went. He was also often invited to lecture at universities and academic conferences.
The Venerable Master was a pioneer in building bridges between different Buddhist communities. Wishing to heal the ancient schism between Mahāyāna Buddhism and Theravada Buddhism, he brought distinguished Theravada monks to the City of Ten Thousand Buddhas to share the duties of full ordination and transmission of the monastic precepts, which the two traditions hold in common.
He also insisted on interreligious respect and actively promoted interfaith dialogue. He stressed commonalities in religious traditions, above all their emphasis on proper and compassionate conduct. Together with his friend Paul Cardinal Yubin, who had been archbishop of Nanjing and who was the chancellor of the Catholic Furen University in Taiwan, he established the Institute for World Religions, now located in Berkeley.
In 1990, at the invitation of Buddhists in several European countries, the Venerable Master led a large delegation on a European Dharma tour, knowing full well that, because of his ill health at the time, the rigors of the trip would shorten his life. However, as always, he considered the Dharma more important than his very life. After his return, his health gradually deteriorated, yet while quite ill, he made another major tour, this time to Taiwan, in 1993.
In Los Angeles, on June 7, 1995, at the age of 77, the Venerable Master entered nirvana. When he was alive, he craved nothing, seeking neither fame nor wealth nor power. His every thought and every action were for the sake of bringing true happiness to all sentient beings. In his final instructions he said: “After I depart, you can recite the Avataṃaska Sūtra and the name of the Buddha Amitābha for however many days you would like, perhaps seven days or forty-nine days. After cremating my body, scatter all my remains in the air. I do not want you to do anything else at all. Do not build me any pagodas or memorials. I came into the world without anything; when I depart, I still do not want anything, and I do not want to leave any traces in the world.... From emptiness I came; to emptiness I am returning.”