The tomb is still prosperous
In the summer of 1953 (at the age of forty-eight), I returned to Hong Kong from Taiwan to carry books and deal with outstanding paperwork. After living in Zhilu for several days, I said to Senior Youzumi: "I handed over the tomb to the tomb for transportation" (this is the hometown saying, the tomb warehouse will suffer all kinds of bad luck)! He asked me why? I told him about last year (1952). Since last year, various causes and conditions have been compelled, and it seems that suffering and suffering are indispensable. Brother You rejoiced for me and said that I was prosperous. But now, I can't decide, is this really the luck of the law?
Good at grasping opportunities, life is anytime, anywhere, opportunities are waiting for you. But in myself, like a fallen leaf on flowing water, waiting for causes and conditions to come and naturally come together. I don't socialize, I don't want to be active, and I don't want to promote myself, so it's not that I don't have a cause, but I wait for it to come to me. This is, of course, a dull life, less work. But in 1952 (at the age of forty-seven), the causes and conditions were forced one by one, and some could not even push them, which was the only year in my life. The pursuit of karma is incredible! This year's causes, worth mentioning, are at least ten.
First, on the third day of the first lunar month, I went out with Yanpei, Xu Ming and others to pay New Year's greetings, and there was nothing else but Zhilu and Luyeyuan. When I arrived in Hong Kong, I went to the Buddhist Federation of Hong Kong in Wan Chai, which is where we used to live temporarily. Xu Ming brought back a letter from Gen-la Minda Penang in mid-November last year (but was to be received this year). The letter asked me: I heard that you have a "Meso-Treatise Ode Lectures", how much will it cost to print it? He was willing to raise money. Gen-la Mingde and I did not know each other in the past, nor did we have a relationship with the Dharma. I was moved by this kind of devotion to the law. Later, the money raised exceeded the printing fee, and the remaining money printed a "Lecture on the Victory Sutra". I went through the manuscript again for printing, and I was busy for many days (proofreading was the responsibility of them).
Second, in the afternoon of the same day, I arrived at Luyeyuan in Tsuen Wan, which is the lower courtyard of Qixia Mountain in Jiangsu. The Jingye Forest where we stayed at that time was the house of the three heads of Shikano Garden (who were actually in charge at that time). When it comes to the New Year, we should come here to greet the New Year. On that day, the old monk Ming Chang proposed that I give a lecture on a sutra in Luyeyuan. Since he lives in Jingye Forest, this cannot be excused. Later, in February and March, he spoke about the "Treasure Sutra" "Puming Bodhisattva Society". I am usually eloquent, and I don't tell funny stories, and the audience reacts normally.
Third, Yanpei was going to Taiwan at the beginning of the year, but I initiated the preparation of Fuyan Fine House. It is a long story to say, the Mei Xiu Jingshe where I lived for 39 years was borrowed for us by the old resident Ma Guangshang, and it could have been lived for a long time. Jingye Forest is located in Qingshan Jiu Mi and a half, which is the fine house of the three heads of Luyeyuan, and it was recently renovated and invited us to live. The kindness of the three leaders should be appreciated! He is willing to do this and should have a training relationship, especially Renjun (Renjun lives in Shikano Park and has a strong personal relationship with the Sandangs).
I'm in Hong Kong and I'm inactive. Our lives depend on the support of Miao Chin in Manila. He does not raise food for us, but he uses the money, confessions, and other money he receives to support us for the Dharma in a purely moral way. However, it can't always go on like this, and Miao Chin also has plans to go to Ceylon for further study. I am a person who waits for karma to decide, and I will talk about it when there is no rice, but Yanpei and Xuming think more or less about the future, and advocate moving to Jingye Forest (in 1951, our living expenses were still our own responsibility). I always took everyone's opinions as my opinions, unless I had a general disagreement, so we moved to the Jingyalin in the spring of the forty-year (forty-six-year-old).
In retrospect, this was a step wrong. The cause of suffering for Taiwan's future situation has been planted. But where can I foresee, this is an incredible adverse situation! When I arrived at Jingye Forest, Renjun also came to live with me; Chao Chen's (the second master) retreats here; Goichi (Four Heads of Household) manages the general affairs. I didn't pay much attention to others and didn't want to know other people's secrets, so I lived smoothly for a year.
At the end of the year and the beginning of the year, an unusual event, maybe others do not think, but I am deeply remorseful, why come here! Here's the thing: at the end of the year, the hair of the three heads is long and refuses to be shaved. When it comes to the New Year, he refuses to go to the benefactor's house to pay homage to the New Year, which is against the norm. Three The meaning of the leader is that he has worked hard for the post-war revival of Luyeyuan. But Mimitsu (who is supposed to be his mage) deliberately embarrasses him, so he doesn't want to do it anymore. This was just a strategy to deal with Miko, and as a result, Mimitsu was forced out.
It is inevitable that there will be friction between people, but in Buddhism, there are some disagreements, so they use the posture of returning to the world as a weapon; Monks can use this trick, so what can't be used! Luyeyuan is full of talents, and the previous generation was an old monk Mingchang; The middle generation is Daben (later Taiwan's Yueji), Yamitsu; The next generation is the five heads of household. Three generations in one class, the age difference is not too far. Everyone is dignified, and everyone can sing, read, speak, write, and do. Everyone huddled together, like excess fat. "A leaf falls and you know the fall", I seemed sensitive, and afterwards it turned out to be absolutely correct. If we stayed there (I didn't know I was going to Taiwan at that time), our situation would be embarrassing.
But the deer park at that time, the reputation was good; We come with respect and popularity, and on what reason should we leave? Moving to another place will not only be inconvenient for Luyeyuan and Jingye Forest, but also harmful to yourself. The only way for me to study with Xu Ming is to create my own fine house so that I can leave without leaving a trace. So decided, explain it with Miaoqin. On the grounds of going to Ceylon, Myo Chin was willing to provide the final service for us to establish the house. In this way, he lived in Jingye Forest and began the preparatory work for the construction of Fuyan Fine House. I was forced to plan it myself, but in Hong Kong it succeeded and failed, and although I had found a land, I changed my mind and moved to Taiwan.
Fourth, it was about March, and Yuzumi asked me to go to the house. The South Tianzhu of Hibiscus Hill, Tsuen Wan, intends to dedicate itself to ten parties. Yuzumi introduces Toshichi (a classmate of the Martial Academy) and me! Min Zhi was the abbot, and I went to propagate the Dharma with Xu Ming, and the two cooperated. I had bad but good intentions, and I went to Nantianzhu with Minzhi once, but this matter did not become a fact, and then there was no news at all. The problem is not me, but Minji. Min Zhi is the famous great monk of Tianning Temple, but he is not the legendary rich Tianning Temple monk. Probably the market is understood, and there is no need to talk.
Fifth, Youzun sent a letter asking me to go to Shulu, because Feng Gongxia residents wanted to set up the Hong Kong and Macao branch of the World Buddhist Friendship Association, and I did not go. Once I arrived at Zhilu, Youzun wanted to contact Feng Gongxia, and I said, "It's inconvenient today, I'll come back next time." I was used to studying on my own in the Sangha and did not deal with lay people (and I still do this when I am old). However, Feng Gongxia waited for Qingliang Fa Yuan to come; Qingliang Dharma Garden is only dozens of steps away from the Jingye Forest, and I am invited to go to the lunch fast, which is unavoidable. During the banquet, they discussed the establishment of the Hong Kong and Macao Branch and asked me to serve as the chairman of the Hong Kong and Macao Branch. This can be said to be an honor for me, it is their kindness, and there is no actual responsibility, so I agreed. This is a cause that cannot be avoided.
6. The Buddhist Federation of Hong Kong was re-elected and I was elected President of the Buddhist Federation of Hong Kong. This should be planned by Youzun and Chen Jingtao in the back. I attended only one inauguration after the re-election. Vice President Wang Xueren is in charge of the affairs. This is also just an honor, and all the previous (Hai Ren, Raft Kelao) have been like this. In April and May, I wore the double titles of President of the Buddhist Federation of Hong Kong and President of the Hong Kong and Macao Branch of the World Buddhist Friendship Association. When I settled in Taiwan, I sent a special letter to thank me.
7. To Taiwan: This year's departure from Hong Kong to Taiwan, and leaving home at the age of 25, have far-reaching significance, but the meaning is not the same. Around the end of May, Zi Lao sent a letter from Taiwan: The Buddhist Association of China (hereinafter referred to as the Chinese Buddhist Association) has resolved to invite me to represent the Republic of China to attend the second general meeting of the World Buddhist Friendship Association to be held in Japan. The resolution was also copied and sent, and the mages and lay people were going to Japan to attend, a total of about 30 people. I didn't think of anything else, but I just felt that in the modern Buddhist world, Japan is still a major stream of Buddhism, whether it is secular or deteriorated, and there should be a place where he can exist and is worth referring to. To go to Taiwan---- is actually a trip to Japan, it should be worth it, so I agreed.
I have always paid no attention to others; Zi Lao no longer said anything, but just said: "Prepare and come when the entry permit arrives." Around July 15, I arrived in Taiwan. The number of delegates to Japan has been limited to five. I had no extraordinary talents, I didn't understand the language, but Zi Lao insisted that I go. When I know that the deadline for going to Japan is approaching, I can only go with the waves, and I will make mistakes.
8. Back in Taiwan from Japan, it was already September. Elder Zi proposed at the Dharma Guardian Association of the Good Guide Temple to hire me as a mentor. He sent me a letter of appointment, and I said, "Nan Lao is a mentor, why did you invite me again"? Zi Lao said: "The teacher of the Good Guide Temple is not limited to one person, such as Master Zhang Jia is also a teacher, this is the respect expressed by the Dharma Protector Association. As for the legal affairs of the Shandao Temple---- the Communist Religious Association, the Puja Society, and the Buddha Seven, Nan Lao is responsible for everything." That's how I took it, and of course it was wrong.
Except for a few days when the temple invited me to give a public speech, I do not participate in all the legal affairs of the temple. At that time, Master Nanting (before I came to Taiwan) had already established the Huayan Lotus Society on Xinsheng South Road and celebrated the New Year at the Lotus Society. I did not want to stay in the monastery, and I was used as an object of New Year's worship by the believers, so I went to the Xizhi Ashram to spend the old year. He returned from the New Year and stayed at the Temple of Good Guidance, but Master Nanting never came again. During the weekly retreat, the believers saw that Master Nanting had not come, so they came and begged me to give the teachings, and I came down like this (I never led the chanting).
When I arrived in Taiwan, I did not know whose turn it would be, but in the end I occupied it and occupied everyone's glory. When he arrived at the Shandao Temple, Master Nanting stopped coming and left the first place in Taipei. Am I wrong, am I intentionally taking possession of others? In my recollection, I did not have such intentions, who was wrong? My own analogy is: I went to Taiwan, lived in the Shandao Temple, and fell into the arms of a poor man like a baby. Suffering and suffering are inevitable. The cause comes, what else do I have to say, only to be rewarded by the cause!
9. Filipino overseas Chinese came to Taiwan with Shi Shui and Cai Jingun, specially came to see me at the Shandao Temple, conveyed the meaning of the old master of sexual wishes, and invited me to go to the Philippines to propagate the Dharma. I thought that I had just arrived in Taiwan and could not come to the Philippines yet, and I hoped that I would soon be able to come to the Philippines to get close to me. Although this was not successful, it was actually the frontier of going to the Philippines at the end of forty-three.
10. The Great Awakening Master passed away. For more than a year, the awakening master was sick and abandoned, and no one was responsible for "Hai Chaoyin", and Li Zikuan and Jia Huaiqian worked hard to maintain it. Now the Great Awakening Master is dead, with no money, no manuscripts, no person in charge. The "Sea Tide Sound" founded by the virtual master and maintained for more than thirty years has to try to maintain it. Zi Lao invited some of the protectors to gather the meeting, and decided that Li Jihong (Zi Kuan) would be the publisher and I would be the president. The president was originally a false name and did not bear actual responsibility, but I have since assumed moral responsibility. Zi Lao and the editor can't get along, the editor doesn't do it, Zi Lao asks me for someone. Again and again, I have so many solutions? It lasted for thirteen years---- forty-two to fifty-four years, and this mental pressure was not until the optimistic senior came out as publisher and editor, and I was relieved to be relieved of the invisible burden.
The causes and conditions of 1952 (forty-seven years old) came one by one, whether it was suffering and suffering, or full of Dharma joy, in short, it introduced a new realm. Although I was still in the room all day, I didn't just open the books, but also opened the windows, looked out at the world, and realized myself better from others.