Foreword

This book is a collection of my translation of my Chinese poems and gathas that are mostly gathered in the book "Yang He Zhai Xing Ying Ji" (Collection of Poems on the Path from a Study for the Cultivation of Harmony). Hence, this foreword is also a translation of the preface in that book.

During my school years I learned a little bit about intonation and rhyme in Chinese poetry. While attending Guru Chen I was kindly taught about composition in seven-word stanzas (qi yan jue ju), and tried composing a few. Last year my mother told me, "Good poems and gathas could easily move people's hearts; their effects are often more pronounced than long essays and great theses. Since you are gifted in making such compositions, you should make good use of it for the propagation of the Dharma." Since then I have gradually turned to using poems and gathas to record my sentiments and insights that arise naturally in daily life.

Onto the path of Bodhi I have spontaneously stepped forward, and along the way tides of thoughts and sentiments constantly fluctuated. The poems and gathas gathered in this book are all natural outpour of my heart as I proceed on the path of practice; hence, it is named, "Singing along the Path." The arrangement of these works mostly follows the chronological order.

These short works aim at expounding the experiences and insights gained from engaging in Dharma practices. Therefore, even though attempts were made to fit them into the traditional patterns of Chinese poems, the essence has never been sacrificed to satisfy formality. Consequently, gathas, which have no requirement of intonation and rhyme, are preferred in many instances to present the ideas fully. Poems and gathas are succinct; readers may find it difficult to grasp their deeper implications. Therefore, comments are appended to illuminate and explain the Dharma significance for people who are interested in learning more about Buddhist teachings. As to special experiences of inspirations, in addition to writing brief accounts for the record, poems or gathas are composed to inscribe their superior significance. Works of this kind are also presented as poems or gathas with the corresponding account appended. Consequently, from an overview of this book its characteristic may be described as: "Essays are hidden in poems, and poems are contained in essays."

My works spring from inspiration and sentiments, and record only real incidents. From the dates appended at their ends it is obvious that sometimes several pieces were composed in one day while at times there was no writing at all for days. As to the place of my composition, there is also no definite spot. On the wings of inspiration my pen glides over paper to pour out words for the cultivation of harmony; right there is my "Study for the Cultivation of Harmony" but not necessarily the study at home. Therefore, the works are appended as written at "a Study for the Cultivation of Harmony in certain place" even though I do not have studies here and there. Words from my heart as collected in this book serve to bring out marrow of the Dharma for all to share, and to accompany dedicated practitioners on their lonely and arduous climb to the peak of enlightenment so that they would feel heartwarming comfort and encouragement.

A practitioner of deeds would not exaggerate, nor would he enjoy wordy expression. As experiences accumulated and deepened, succinct words of insight are stored and brewed. Yet in order to share the benefits of the Dharma the practitioner would enjoy spreading such words at length to many people in various localities. My works continuously spring forth spontaneously simply as a result of such conditions.

Written in Chinese: March 18, 1999
At a Study for the Cultivation of Harmony in California
Translated: September 28, 1999 Teachers' Day for the Chinese
El Cerrito, California

A few days ago Tan Kong Hui sent me an email asking me to offer a vase to the Dragon King for an eighty-one year old lady. Her name was Lim Boon, and she was an overseas Chinese living in Melaka, Malaysia. Her son made the request on her behalf because she was so very ill. The intention was to pray for her to get well soon. However, even before the vase was prepared she soon passed away peacefully. During her final hours friends and relatives gathered beside her to help her by chanting "Amitabha" in unison. Suddenly a shower of nectar fell on the area surrounding this house for about half an hour. What was most unusual is that the rest of the street did not get even a drop. Such an obvious sign of inspirational blessing brought much relief to the family and friends. The son expressed thanks to the Dragon King and me, and asked that the merits of offering the vase be dedicated to her rebirth in the Pureland instead of the original intention. I have also performed Powa for her to help her gain rebirth in the Pureland.

Written in Chinese and translated on July 6, 2000
El Cerrito, California

Any moment of one's life is on the line between life and death. Only after having recognized this point could one engage solidly in Buddhist practices. At first one need to rely on regular practices to evacuate the worldly pollution in one's mind so as to attain some peace, stability and clarity of mind. After having engaged in Dharma practices for years, then one's activities are no longer entangled with worldly affairs and one's thoughts are free from empty theories. The remaining practice is to dismantle subtle grasping encountered in one's daily activities.

Written in Chinese on July 6, 2000
Translated on July 7, 2000
El Cerrito, California

When would one merge into oneness with the limitless Dharmadhatu as a whole? Practicing diligently the unification of broadening and releasing would eventually harvest abiding in the Bodhi. (Opening up the mind and letting go of grasping are two sides of the same coin of liberation.) All responses to others upon encounter are based upon the deep intention to increase their connection with the Dharma through receiving and guiding to the point.

Written in Chinese on July 8, 2000
Translated on July 9, 2000
El Cerrito, California

Dharmadhatu as a whole has no limits of time and space. We are limited by our sensual experiences; consequently, it is commonly held that past events are gone and could not be reached, while future has not arrived and therefore could hardly be predicted. According to the experiences of Buddhist practitioners it is possible to see events that happened even before this life, and to foresee the development of events in the future. Based on such experiences it is conceivable that past, present and future are concurrently within the Dharmadhatu as a whole. Each one of us is limited by individual karma to be able to see only bits and fragments of the Dharmadhatu.

From considerations above I have come to realize that, while engaging in Dharma practices one should visualize that the practice is benefiting and reaching all sentient beings in past, present and future, but not just limited to sentient beings of the present time. In this way the practitioner would readily merge into the totality of the whole Dharmadhatu.

Written in Chinese and translated on July 10, 2000
El Cerrito, California

When mind becomes pure one naturally would not want to mention wicked affairs. Understanding the nature of worldly situations would enable one to think in other's shoes; consequently, many ineffectual criticisms that are biased by lack of on-hand experiences would not arise. With a broad and deep view to see many possible scenarios and approaches one would develop great tolerance that is free from antagonism.

Doing what one could to extend a helping hand to others according to situations encountered, this is just a token of the profound awareness of being in the same boat with others as sentient beings suffering through life and death.

Written in Chinese and translated on July 12, 2000
El Cerrito, California

Learning and practicing the Dharma would eventually become one with the daily life. This is due to the fact that the goal of the Buddhist teachings is to emancipate sentient beings from the cage of their mentality and views so that they would return to original purity and become able to lively develop their full potentials. Depending only on words or occasional contacts it would be difficult to gain real understanding of the essence of the Dharma; sometimes such approaches would even lead to further confusion in thoughts. Therefore, in order to gain real benefits from an experienced practitioner one should remain in constant attendance for a long period of time. In this way many situations and questions would arise naturally in daily life, and the student would have a chance to observe and learn the responses and answers. Through years of such on-hand learning and diligent practice and service the student would be transformed into a Dharma instrument.

As to the question of whether one could follow only one Guru, and the question of whether a teacher could restrict students to learn only approved material, if the restrictions are meant for only a certain period to improve concentration of study, then such temporary regulations are understandable. From the standpoint of perpetual and universal cultivation toward liberation, any restriction is a kind of grasping. The goal of a practitioner is ultimate liberation from transmigration in life-and-death. As long as it is beneficial to advancement toward this goal, one should try to learn from all possible sources, never regress until full enlightenment.

Written in Chinese and translated on July 16, 2000
El Cerrito, California