The Responsibility of Guiding the Sangha

This message was recorded on July 17, 2017, as a formal communication from Venerable Master Sheng Yen. In this letter, the Master addresses the critical state of monastic education and the necessity of genuine Chao Du within the Sangha, reflecting on his observations from the perspective of the Dharma realm. He emphasizes the profound responsibility of those who lead Dharma assemblies and the urgent need to guide the young monastics of the Sangha University with true compassion and clarity.

Venerable Master Sheng Yen speaks:

"So many young students at the Sangha University must be guided well. I am very clear about what everyone is thinking, and I do not mind that. I only hope that the children will be guided well..."

The Magnificent Encounter with the Buddha

"The Tathagata’s subtle form is dignified and upright. In all the worlds, there is nothing equal to it."

The education provided by the Buddha is truly the most magnificent of all things in this world. The compassion of my Buddha is magnificent and immeasurable, and the depth of the Buddha’s teachings is so magnificent that it is difficult to fathom. To encounter this even once in a lifetime—such a beautiful meeting—is the most supreme and perfect Causal Conditions. It is the ultimate perfection. I vow to follow the Buddha’s side throughout my many lives, sharing the same vow-heart and the same vow-practice as the Buddha. I cherish this rare connection so deeply because I do not wish to lose it again. My connection with the Buddha and my vow to the Buddha must be cherished and held as precious. Such magnificence is not always available. Namo Amituofo is the top-tier name in the Dharma realm of emptiness; once you encounter it, you must grasp it tightly and never let go. You must remember this, because if you miss it, you do not know how long you will have to wait for another chance.

A Rare Group in a Secular World

This includes the Hsiang Kuang Pure Land Buddhist Centre. If you miss it, you do not know how long you will have to wait. Such a group is truly like a crane standing among chickens; it is impossible not to notice them. Yet, such a group can no longer be found elsewhere. In today’s society, everyone chooses to just look after themselves, or they think that as long as they practice well on their own, that is enough. There are very few people left who cast their vision far across the entire world, or even across the entire Dharma realm of emptiness. Although Dharma assemblies of various sizes are held frequently around the world, there is practically no real Chao Du, or perhaps I should say, there is no real mind-capacity. Even if others cannot see this, the lead ceremony master should know it in their own heart. Everyone should feel a sense of shame, because when you discover that you have spent more than half your life without truly cherishing the magnificence of the Buddha’s teachings, and that you are still preoccupied with secular matters, and that the worldly ways have not faded at all, it is truly terrifying. It is a waste of a lifetime. I fully admit that our practice at Dharma Drum Mountain also has major problems; our vision is not broad enough, and therefore our mind-capacity is far too small.

The Missing Piece in Dharma Practice

Every Dharma assembly is an extremely important opportunity for Chao Du, but there are very few people in this world who can discern the level of one's skills. This is not for the sake of comparison, but because there is a terrifying "missing piece" in the practice. This missing piece can be large or small, but it deeply obstructs the navigation of the Buddha’s teachings. This is because the Buddha’s teachings are constantly slipping away, unnoticed, simply because there is no "real truth" behind the actions.

Everyone knows how to chant the sutras, and if you practice the rituals enough times, you become skilled through repetition. Whether the chanting sounds good or not is indeed related to one's natural talent, but the mind-capacity is never taken into consideration. This is the point that everyone fails to see. Today, I want to tell everyone clearly. I am not trying to make anyone lose face; I simply hope that everyone will not repeat the same mistakes. You should wake up, because the Dharma realm of emptiness is watching you. What ability do we have to contend with them?

The Core of the Dharma Assembly

Every ritual book has its real benefits. Even all the Buddhas, Bodhisattvas, ghost deities, and karmic creditors who are invited will participate in the Dharma assembly because of your sincere calling. Up to this point, sincerity is enough to achieve the goal. Now, I want to talk about the part regarding mind-capacity. The magnificence of a Dharma assembly lies in Chao Du—leading the beings of the Dharma realm of emptiness to rebirth in the Western Pure Land of Ultimate Bliss. For example, in Dharma assemblies, memorial tablets for the deceased or tablets for longevity are displayed. The need for these tablets is for rebirth in the Western Pure Land of Ultimate Bliss, which is the true hope of all believers. In many places, setting up these tablets requires offerings, and some even cost quite a bit of money. But how much benefit is there? Does it really help the relatives in the underworld or the karmic creditors? Often, it is impossible to know.

If every Dharma assembly were truly that magnificent and perfect in merit, then all the participating monastics and believers should be radiant and filled with Dharma joy, rather than feeling weak and drained the next day. Can everyone understand what I mean? I hope everyone notices that the core of a Dharma assembly is, in fact, Chao Du—and it is the Chao Du of the entire Dharma realm of emptiness. Every Dharma assembly is known to the emptiness. When offerings and food are provided, many ghost deities come to receive them. The question is whether the Dharma assembly actually sends them to the Western Pure Land of Ultimate Bliss, or perhaps I should ask: does the lead ceremony master know of their existence, and does he know their destination? If no one in the entire assembly understands this, and they are just following the rituals from beginning to end, and the lead ceremony master is merely following a standard procedure, this is too terrifying. Do not disregard this problem, because it not only relates to the effectiveness of the Chao Du, but also to the fact that ghost deities will run around and cause spiritual attachment. Everyone just needs to remember: "It is easy to invite a god, but hard to send one away." This principle must be understood. Everyone understands the suffering of the spirits, and everyone knows that they should be delivered to rebirth in the Western Pure Land of Ultimate Bliss. If everyone could have just a little more compassion and vow-power, the results would be completely different. True benefit for both the living and the deceased is the result that everyone wants.

A Call to Responsibility

As the monastics and Venerables whom everyone sincerely believes in, you must think clearly about what I have said. How are you performing Chao Du for sentient beings? Besides being a skill that you should possess, returning to the root is also about protecting yourself. Because if you do not truly send the beings away, the only one who will be hurt when they come back is yourself—no one else. This responsibility is not light, but it must be carried. The duty of being a monastic is also to perform Chao Du for sentient beings. This skill is not difficult to learn; it only requires mind-capacity and a purification that is free from every thought and intention. The entire Dharma assembly must be free from selfishness, and there must be no trace of the Five Desires or the Six Dusts. The entire Dharma assembly must be done for real. Even if it means offering your body and mind completely to the dust-motes of the universe, it must be a willing offering. You must know to what extent your Dharma assembly is progressing—I am talking about the changes in the emptiness. If you do not know yet, do not rush to hold a Dharma assembly. First, stabilize your skills. This way, your practice will be smoother and more perfect. When you have the certainty, then come to perform Chao Du, then come to lead the ceremony. Not only will you not be subject to spiritual attachment, but you will also be able to truly see the suffering of the emptiness. At that time, you would not dare to act recklessly.

I ask everyone to support true Chao Du, and I also ask everyone to treat all monastics who have resolved to leave the home life with compassion. Your compassion lies in telling them the truth, not in blind, indulgent faith. That will only harm all the monastics and lead them into a failed practice. This is very serious and very important. I only hope that everyone will wake up. The Buddha’s teachings will decline, and all the reasons for this must be seen, raised, and changed one by one. Venerable Guodong, I hope you will come to see me. I hope you have also seen what I have told everyone. We need to talk. So many young students at the Sangha University must be guided well. I am very clear about what everyone is thinking, and I do not mind that. I only hope that the children will be guided well. Namo Amituofo.

Signed by Sheng Yen

Interview message recorded by the Buddhist disciple Shi Faxi.