Search

Some reactions remain internal, manifesting only as bodily sensations or mental shifts without outward expression. In such cases, only the practitioner perceives them clearly, though their meaning or remedy may remain unclear. Guidance from an experienced teacher is then essential to discern the condition and apply appropriate adjustments. 

For Zen, nirvana is not beyond samsara but within it. Birth and death are themselves the unborn. Realizing this, the Zen practitioner "directly assumes" awakening—here and now. No need to seek pure lands afar; wherever one stands is the pure land. No need to ponder past or future; the present moment is eternity.

Awakening is the penetrating insight into the emptiness of all phenomena, including the constructed self. No longer clinging to reality, permanence, or "I," one severs the engine of karma and rebirth—shattering self-view, eradicating self-love and conceit. The body-mind aggregate continues as a provisional appearance, but recognizing its illusory nature, one ceases to grasp or resist.

Of course, this "self-nature Buddha" remains at the level of principle and potential. Whether the realization is thorough depends on conditions. Thus, after seeing nature, one must nurture this insight through continuous practice—until mind and nature are perceived completely, perfectly, and roundly actualized.

Often, those who teach Buddha-recitation emphasize quantity—how many times one should recite, or setting daily targets of thousands or even tens of thousands of repetitions. As a result, practitioners focus on volume while neglecting the quality of their recitation. The outcome is distracted, mechanical chanting—what some humorously describe as "the Buddha’s name and wandering thoughts flying side by side."

Instead, consider prostration as an act of pure reverence: an expression of heartfelt admiration for the Buddhas’ perfect virtues, profound gratitude for their compassionate vows to liberate all beings, and deep appreciation for their tireless teaching that allows us to encounter the Dharma. Through their exemplary qualities, we mold our own practice, aspiring to emulate their great vows and deeds.

This dynamic application inherently involves observation. Active states demand heightened vigilance, lest external stimuli disrupt focus. When such luminous awareness strengthens, it functions equally in stillness and activity, gradually maturing into contemplative wisdom (prajñā).

Ideal slow walking feels anchored, fast walking effortless, and strolling serene—achievable when body and mind fully release tension. Yet fast walking also functions as a master's skillful means: deliberately intensifying pressure to corner practitioners into mental "dead ends," sometimes triggering breakthroughs. Here, speed carries urgency rather than ease.

Considering myself profoundly fortunate to have entered this sacred path, I earnestly hope readers may understand both the karmic conditions leading to monastic vocation and its societal value. May this understanding foster proper respect toward monastics, free from groundless criticism or malicious slander. It is with this aspiration that I take up my humble pen to write...

When I finally joined the society in my final year, my motivation bore no spiritual dimension—I simply sought to pad my extracurricular record for graduation. Yet membership brought weekly meeting obligations that I surprisingly enjoyed.

January 28, 1978—whether outwardly ordinary or remarkable—marked my life's pivotal transformation. With perfect serenity, I received the śrāmaṇera vows before over a hundred attendees, including family, students, and Buddhist leaders from across the region.

While no paragon of virtue, I've maintained proper conduct through Dharma influence—without which I might have strayed. When Buddhism needs willing hands, how could I withhold my service? However modest my abilities, the call to contribute proved irresistible, aligning perfectly with my deepest aspirations.

Whether traveling northbound from Johor Bahru or southbound from Kuala Lumpur, the bus will turn left at Exit 244 of the North-South Expressway and enter the Ayer Hitam Toll Plaza.

After passing the Ayer Hitam Toll Plaza, the bus will keep right and turn right at the traffic light toward Kluang.

Approximately 5 minutes after departing the toll plaza, passengers will see Zenxin Organic Farm on the left side of the road.

About one minute after passing Zenxin Organic Farm, you'll see Hempel Paint Factory on the right side of the road.

Soon you'll see the Felda Ayer Hitam sign on the left side. Inform the driver to stop at the upcoming roadside bus stop and prepare to get off.

This is the bus stop near Puzhao Temple. After getting off, keep left and walk along the road until you reach the traffic light at the three-way junction.

When you reach the traffic light at the three-way junction, you'll see Puzhao Temple on your right. Continue walking straight along the left side of the road until you see the temple's main entrance.

After arriving in front of Puzhao Temple, check for traffic carefully. When the road is clear and safe, cross quickly to enter the temple grounds.