by Rev. Sing-Kuan of Tzui-Yuen Temple, Taoyuen


            It was indeed very fortunate for me to become a Buddhist. Buddha serves as an excellent model to show us how to eradicate our faults and defilement with 84,000 profound teachings. In my opinion, a virtuous person [an enlightened being] should possess three essential qualities: (1) have right understanding to conform to the needs of contemporary changes; (2) have pure wisdom to guide others in the quest for enlightenment; and (3) have unconditional compassion to save sentient beings.

            The practices of Mahayana Zengong emphasize calming of the mind, relaxing the body, and regulating the breath. The teaching has been beneficial to and well received by the general public. Grand Masters used to say that there are two kinds of Bodhisattvas who spread and preach Buddha Dharma. The first kind of Bodhisattvas are those who understand the philosophy of Buddhism but can neither lead sentient beings to realize their innate Buddha essence nor utilize their profound essence to relieve physical and mental suffering of others. The second kind of Bodhisattvas are those who actualize the Buddha teaching because they can lead sentient beings through progressive approaches to attain mind-awakening and realization and can also effectively help free others from sorrow and suffering. The Mahayana Zengong teachings allow us to achieve an understanding of Buddhism and also the actual cultivation and realization of it. Therefore, it not only surpasses the aspect of understanding the philosophy of Buddhism but also provides progressive curricula, cultivation, insight, and realization. The confluent progress made between mind and body permits one to realize the insight of the Unity of Mind-Body and the Unification of Essence-Application. In other words, the teaching is a break-through in the traditional debate about the Sudden and Gradual Approaches [i.e., the Spontaneous and Progressive Enlightenments]. It offers means that not only allow people to understand the inner meaning of Buddhism and world affairs but also help people understand the common denominator between Buddhism and science.

            When I learned, for the first time, the supreme teachings of Transformation Development [the Fourth Level of Mind Development], I was as happy as a lark to know that under the Unity of Body and Mind one can freely attain the interchangeable conversion between Matter and Energy within the self. My doubt about following Buddha’s footsteps was suddenly dissolved. As the First Patriarch Tu-Shun of the Hua-Yen School once said: “One comprehends the complete and profound meaning of the philosophy of the Hua-Yen School when one actualizes the First Bhumi of the Bodhisattva Path”. It is clear that only after one attains the realization of the First Bhumi and above will one have the insight of the Dharma Realm of One-Reality. From the enlightened point of view there is no difference between singular and plural, big and small, or emptiness and existence since they are all inseparable. They are all interdependent of each other and have no inherent nature of existence.

            My old Master, from whom I took the novice initiation, used to say: “To follow Buddha’s footsteps is not to pursue long life or immortality but to utilize the wisdom to take up the spiritual cultivation for the sake of saving others. Those who are afraid of dying should practice harder in order to transcend the cycle of rebirth and transform this world into the Pureland of Perfect Bliss.” My old Master recognized the profound Mahayana Zengong teachings, which could provide a remedy to the inadequate practices of today. Both my Old Master and I had personally witnessed the suffering of patients in the Intensive Care Unit in the hospital and the flock of confused, aimless young men and women of today. The teaching of Mahayana Zengong will surely be helpful in those areas.

            If you are interested in transcending the unending cycle of rebirth and have difficulty in understanding the meaning of “The Self-nature is innately fulfilled!”, “It is neither cultivation nor non-cultivation!”, “You are Buddha!”, “Swiftly walk by wherever there is a Buddha!”, or “Do not stop if there is no Buddha!”, then please expose yourself to Mahayana Zengong. In due course you may find out that the practice of Mahayana Zengong can let you through the spiritual journey in a short time. If you diligently study and practice, you can attain mind awakening and enlightenment sooner than you expect. In no time, you may even actualize the pseudo-dharmakaya and experience first hand the Unity of the Ten Greatnesses. Mahayana Zengong is a Dharma Gateway, which provides progressive spiritual cultivation and realization.

            Finally, I would like to share with you excerpts from Grand Master’s Dharma Expounding:


“Hearing the One-Minded recitation of Homage to Buddha and Confessional Prayer your karmic debtors will listen and make virtuous connections with you.”

“The One-Minded recitation of Homage to Buddha and Confessional Prayer fully expresses the prayers of all sentient beings.”

“Faith, Understanding, Vow, Practice, and Realization.”


Let us follow the spirits of Samantabhadra and receive the lineage blessing.