Hsuan Hua, aka An Tzu and Tu Lun

Hua, aka An Tzu and Tu Lun

Chinese Chan Zen Buddhist Monk who contributed to bringing Buddhism to the United States

Author Quotes

Money is the filthiest thing around. If you stay around it very long, you'll be defiled.

The Dharma is spoken; the Way has to be practiced. In order to derive benefit, you have to actually practice according to the Dharma.

We must be clear about cause and effect and not make mistakes in cause and effect. When we come to the temple to bow to the Buddhas, we should not try to gain something for ourselves. We should not be afraid to take a loss. People who come to the temple to steal food, money, or other things will certainly fall into the three evil paths.

No matter how flourishing the world becomes, when it reaches the height of its glory, it will become dark again. All things in the world, great and small, are pretty much the same; they all go through cycles.

The dumb transmit to the dumb, one is teaching but neither has any idea. The sifu goes to hell. Where will the student end up?

We should know that nothing in the world comes easily; how can we expect a reward when we haven't put in the work?

No matter what circumstances or demonic obstacles we encounter, we are determined not to waver in our resolve to study the Buddhadharma. This is the kind of resoluteness and sincerity we must have in studying Buddhism.

The fact of the matter is that praise and blame are a kind of worldly wind. This is what is referred to in the saying, "The eight winds blow but do not move me." What are the eight winds? They are praise, blame, suffering, bliss, gain, loss, slander, and good reputation. If it happens that when one is blown by the eight winds one's mind is shaken, then that's a case of your foundation not having been well laid. What is it that we refer to as the foundation? It's just virtuous conduct. If one's virtuous conduct is insufficient then one's anger is very great and one's ignorance is extremely heavy. If one possesses virtuous conduct then there is no anger at all and ignorance has been transformed into wisdom. Therefore, when we cultivate it's necessary to nurture virtuous conduct.

We should not say things that cause people to entertain thoughts of lust. We should not tell improper jokes or engage in frivolous or idle chatter. In general, we should not say the things we are not supposed to say.

No-thought means to view all dharmas with a mind undefiled by attachment. When the mind is undefiled by attachment, dharmas are empty. If dharmas are empty, then why must you get attached to your bad habits and weaknesses?

The image of the Buddha on the altar is clearly not a divinity or Sage. It is a representation, an artistic image ... that points back to human who realized the highest wisdom. The Buddha cultivated his nature to an awakened state. The image symbolizes his realization of humanity's potential and aspiration for the highest goodness and compassion. When you bow, symbolically you honor your own potential for great wisdom. Furthermore, bowing is good exercise. It is not idol worship, which is superstitious and passive. Bowing to the Buddha is a practice of a principle; it is dynamic and active.

What are your treasures? They are your very own Treasury of the Tathagata. If you want to regain your Treasury of the Tathagata, you first have to protect your essence, energy, and spirit.

Now that you have a chance to leave the home-life and become disciples of the Buddha, you should realize that the causes and conditions for this are hard to meet with in hundreds of millions of eons. Therefore, you should uphold the precepts as you would your very life. For if you don't, then although you may still be in the world, you are like walking corpses and you will be of no benefit to the world. After leaving home, we should have backbone, determination, and integrity. We ought to be useful vessels within Buddhism, establishing merit and virtue, and establishing the teachings.

The more you study Buddhism, the more you should understand. You shouldn't become more confused. Recognize the truth and open up your "mine of wisdom."

What I stress is genuine merit and real practice, not false publicity.

One may not carelessly scold those who study and practice the Buddha's teachings.

The only way we can influence people is to set a good example for them and win their respect for our integrity and values.

When a person is proper, he doesn’t have to give people orders and they will follow him of their own accord.

Parents are living Buddhas right in your own home, so don't neglect what is near to seek afar.

The proper dharmas are: not fighting, not being greedy, not seeking, not being selfish, not wanting personal advantages, and not telling lies. These are known as the Six Great Guidelines. No matter what dharma it is, you may use the Six Guidelines as a yardstick to measure, judge, and contemplate it. If it accords with the six rules, it can be called a proper dharma. If it goes against them, it is a deviant dharma.

When the Buddha spoke Dharma and taught people according to their needs, he was like a physician dispensing the right medicine to each patient. Therefore, one cannot say of any part of his teachings that they are right or wrong per se.

Patience means: "If people scold me, I can bear it. If they hit me, I can take it. No matter how badly they treat me, I can endure it."

The purpose of studying Buddhadharma is to put an end to birth and death.

When you are cultivating the Way and a demonic state appears, if you are the slightest bit not in accord with proper knowledge and views, you will be caught up in deviant views.

People have sharp eyes and will see your good points. You don't need to praise yourself.

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Hua, aka An Tzu and Tu Lun
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Chinese Chan Zen Buddhist Monk who contributed to bringing Buddhism to the United States