(9) Longquan Temple – Taking Hold at the Center

（3）龙泉寺 Longquan (Dragon Spring) Temple

This is the ninth in a series of translations from this Chinese-language introductory material about Xuesheng Da Heshang:

Intro to Da Heshang

This is the last page in the series: (8) Famen Temple – Diplomatic Protocol

2005年4月11日，在众善信殷重祈请下，经由北京市宗教局批准，法师乘宿悲愿，怀着振锡北京、重兴古刹的心情，来到了北京市海淀区凤凰岭，住持起这座有着千年历史的古刹。在颁发宗教活动场所证书的仪式上，法师说：“今天龙泉寺恢复为佛教活动场所，佛菩萨欢喜、人天欢喜，更是北京广大佛弟子欢庆的日子。”北京市佛教协会会长传印法师说：“本寺由学诚法师住持，必将起到涤瑕荡荡垢、推陈出新的良好效果！必将使龙泉寺成为首都模范道场。”冷落近百年之宝刹，忽欣欣然又发朝气，久已断流之龙泉，复又涌出清流！法师后来说：“我1984年来到北京时，观察当地居士们的情况，发现不少居士要跑到外地去找道场。那时，我就有个愿望：希望在北京提供给大家一个学佛的场所，提供给大家一个修行的宝地。二十一年后的今天，因缘终于成熟。”

On 4 Apr 08, under many heartfelt and increasingly heavy entreaties, and ratified by Beijing’s municipal Religion Bureau, Dharma Master realized his compassionate wish and cherishing the mood of stirring up Beijing, and causing ancient temples to flourish, he arrived at Fenhuang Ling (凤凰岭) in Haidian District (海淀区) in Beijing City, to start as Abbot of this ancient temple with a thousand years of history. In the formal ceremony of issuing the certificate of Religious Movement Site ((implies financial support -xp)) Dharma Master said: “That Longquan Temple today has returned to a Religious Movement Site make the Buddhas and Bodhisattvas happy, makes men and heavenly beings happy, and and it’s also a day of enjoyment and celebration for the broadly extended Buddha disciples of Beijing. The chariman of the Beijing Buddhist Association, Zhuanyin Fashi said: “That Xuecheng Fashi has become the Abbot of this temple must bring about the cleaning of blemishes and washing out of the impurities, to bring forth new good and fine results! This must make Longauan Temple a model capital-class Dharmaksetra.” This precious ancient temple, which has had the cold shoulder for the last century, suddenly and delightfully again puts out vitality, and the long cut off flow from the Dragon Spring (Longquan) once again bursts forth in a clear stream! ((How beautiful! The century in question has been exactly China’s darkest hour, and that the leadership finally has time to take care of a temple called Dragon Spring in Beijing really means that the Chinese culture is once again on task as a major influence on this planet. (The Dragon is the guardian of the Chinese central government). -xp)) Afterwards, Dharma Master said: “When I came to Beijing in 1984, surveying the conditions of the laity here, I discovered that many of the laity wanted to go other places to find a Dharmakshetra. At that time I had a wish: I hoped to offer everybody in Beijing a place to study Buddhism, and sacred ground on which to practice. On this day twenty-one years later, the causes and conditions finally matured.”

僧团入住后，一系列问题与困难迎面而来：这里除了有十几间古朴的木架构建筑之外，水、电、暖等一系列基础设施都不完善，食宿条件也都很简单。寺院用水来自山地地表径流，进入冬季后，输水管冻结，僧众只能到其它地方抬水、挑水。可以说，从寺院的各项基础设施建设到僧团建设，一切都要从零开始，无不要由法师操心策划、组织，其中的艰辛程度可想而知。但法师深知龙泉寺的恢复与开放无论对北京、对海淀还是对国家、对社会、对佛教、对众生，都将有深远的意义与影响，所以法师从不遇难而退，反而会以更强猛的心力面对新的挑战，迎接新的开始。

After the group of monastics went in to stay, a stream of problems and difficulties arose one after the other: apart from the fact that there were ten plus simple old wooden structures here, basic facilities for water, electricity, heating etc. altogether were imperfect, and eating and lodging conditions were also very simple. The water used by the temple was from surface streams crossing mountanous terrain, and in winter, the water ducts were frozen shut, and the Sangha could only go somewhere else to raise and carry water. One could say that from the construction of basic facilities at the temple to the building up of the Sangha, everything had to be started from scratch. There was nothing that not require Dharma Master to worry about planning and organizing, and by thinking about it one can know the degree of difficulty there was in this. But Dharma Master knew well that the restoration and making public of Longquan Temple would have profound meaning and influence, whether it was towards Beijing, or towards Haidian (District), or towards the nation, or towards society, or towards Buddhism, or towards all sentient beings, so because of this Dharma Master did not shrink from difficulites, but on the contrary would more fiercely and strongly confront new challenges, and welcome new beginnings.

培养人才是当前佛教界的首要任务，十几年来，法师一直在思考与探索如何营造一个培育僧才的良好环境。在法师悲、智、愿、行之力的感召下，龙泉寺僧团从无到有、从小到大成长起来。进入寺院的僧众都经过严格挑选，在信心、道心、文化程度、组织观念、集体观念等各方面都比较优秀。

To nurture talent is present-day Buddhism’s most important task, and for over ten years, Dharma Master has been continuously pondering and searching out how to create a beneficial environment for nurturing ability. Responding ot the summoning power of Dharma Master’s compassion, wisdom, vow, and deportment, Longuqan’s Sangha has grown up from being without to having, from small to large. The Sangha that has entered the temple have all passed a stringent selection, and they are all comparatively outstanding with respect to faith, moral sense, degree of culture, concept of organization, focus on the collective, and in every other aspect.

法师教导僧众：“建立正法靠的是清净和合的僧团，否则正法难以住世，佛法难以发扬光大。你们发心出家，又很用功，我很高兴。应知道自己出家的目的为何，知道自己的使命、责任，不仅仅是为个人，要为整个佛教，为众生法身慧命，为正法的弘扬。对自己所选择的路有笃定的信心，才能克服困难。我们不能走宗派的路子，世界宗教正在走向对话，在一些场合下，我们一说话代表的就是佛教。你们以后是整个佛教的接班人！我们培养人才，不是培养一般的住持，或会说法、会做事的人，要培养成为有大愿力、大慈悲、大智慧、大行为的高僧大德。”

Dharma Master teaches the Sangha: What building the orthodox Dharma depends on is a pure and harmonious group of monastics, otherwise it is difficult for the orthodox Dharma to abide in the world, and Buddhadharma is difficult to develop, advocate, and promulgate. When you develop Bodhicitta and leave home, and also put out effort, I am very happy. (But) you need to know the goal for which you have left home, and to know that your mission, and your responsibility is not simply for the individual, but for the whole of the Buddha’s teaching, for the Dharma Body and wisdom destiny of sentient beings, and to promote orthodox Buddhism. It is only having a sincere and settled faith about the path that you have chosen that you will be able to handle difficulties. We cannot go on the path of sects. The religions in the world are just now turning to dialong, and under all circumstances, as soon as we speak, what we represent is Buddhism. After this, you are the successors to all of Buddhism! When we cultivate ability, we are not cultivating a bunch of abbots, or people who can speak Dharma, or people who can do things. What we want to cultivate is high monks and great virtuous ones of great vow power, great compassion, great wisdom, and great conduct.

法师告诫大家：“虽然僧团提升是最必要的第一步，但也不可能等到学好了再去弘传，要边做边学、教学相长。四众弟子的教育是僧团弘法利生的主要工作。”在他的引导带领之下，龙泉寺开始对外举办各种法会，接引广大众生。

Dharma Master warns everybody: “Although increasing the monastic contingent is the most necessary step, we still cannot wait until our learning is complete to promote and transmit, we want to work while studying, and mature in both education and learning. The education of the four kinds of disciples is the Sangha’s important work of promoting the Dharma and benefitting beings.” Under his leadership and direction, Longquan Temple started to offer every kind of Dharma assembly to the larger community, and to recieve beings at large.

2005年农历四月初八，龙泉寺首次举办浴佛法会，约有三百人参加。法师为信众传授了三皈依，并开示说：“皈依不仅仅是念一遍仪轨把皈依证拿回去就可以了。我们是佛门弟子，要按照佛法去身体力行。”皈依信众初蒙法益，得沾法喜。

On the 8th day of the fourth lunar month of 2005, Longquan Temple conducted the Bathing the Buddha Dharma Assembly for the first time, and about 300 people attended. Dharma Master transmitted the Three Refuges to the masses of believers, and in his lecture said: “In taking Refuge it is not sufficient simply, and thinking only of the formality, to take back a Refuge Certificate. We are Buddhist disciples, we must put out strenuous bodily effort according to Dharma.”

农历四月十五至七月十五，寺院首次举行结夏安居，于此三月之中所有僧众禁足摄心，学习戒律，并自此以后，每半月如法羯磨，依律诵戒。农历七月十五，僧团三月结夏安居圆满并举办盂兰盆法会。为筹备此次法会，法师几乎每天都从中国佛教协会返回寺院，带领僧俗二众做充分的准备工作。结行会时，法师勉励大家：“只要我们发心正确，真正以佛教之兴衰为己任，以天下苍生之疾苦为己任，必有诸佛加被。僧俗弟子们要如法行持，真正为佛教做实事，为社会和谐做贡献。”

From the 15th of the fourth month to the fifteenth of the 7th month on the lunar calendar ((These are full moon dates, the full moon of the 7th month being the Ulambana Festival, aka Obon -xp)), the temple conducted the summer Retreat, and during these three months the Sangha completely recollected its mind, studied Precepts, and after this, every half-month as a Dharma activity, they follow the law by chanting the Precepts. On the 15th of the seventh month, after the conclusion of summer Retreat, the Sangha conducted the Ulamabana Dharma Assembly. In preparing for this Dharma Assembly, Dharma Master returned to the monastery almost every day from the China Buddhist Association, and led the two congregations, monk and lay, in all-around preparatory work. At the time of bringing the assembly together, Dharma Master encouraged everybody: “If only our Bodhicitta is correct, really and truly taking on the flourishing or decline of Buddhism as our own responsibility, and taking the afflictions of all under heaven as our own responsibility, then all the Buddhas must necessarily come to our assistance.” Monastic and lay disciples must practice according to the Dharma, really and truly study and perform effective work, and make a contribution to the harmony of society.”

((Yes, Buddhists take it personally. Our vows require us to. In the cold wind off the steppes of Central Asia, the language and the attitude have changed, becoming more practical and far, far more to the point. Even the blah “sentient beings” (众生) has become the pithy and humorous “dark blue beings under heaven” (天下苍生) in deference to the dark blue uniform typically worn by Chinese commoners, military, and Party cadre. -xp)).

农历九月十九是观世音菩萨出家日，龙泉寺举办了为期三天的“法华”法会。二十日下午，法师为求受皈依的信众传授了三皈依，并赞叹大家进入佛门皈依三宝的殊胜善根。法师表示：龙泉寺将对在这里皈依的信众负责，以后还将会继续举办法会，并且为信众提供学习佛法的课程以及修习的机会。

On the 19th of the ninth month in the lunar calendar, the commemoration of Kuan Yin Bodhisattva’s leaving home, Longquan Temple conducted a three day “Dharma Flower” Dharma Assembly. On the afternoon of the 20th, Dharma Master imparted the three Refuges to take in and save believers, and greatly praised everyone’s exceedingly good roots in entering the Dharma gate and taking Refuge with the Three Jewels. Dharma Master said: “Longquan Temple is going to take responsibility towards those who have taken Refuge here, and in the future will continue to conduct dharma assemblies, and will offer study courses in Buddhism and practice opportunities for the believing masses.”

2006年正月初一至十四，寺院举办了迎春祈福华严法会，上千人在寺院共度春节。初五，法师在寒风凛冽的露天会场为200多位信众传授了皈依、八关斋戒。在僧众总结会上，法师说：“一年来，诸位同学都付出了辛勤的劳动，从中也碰到不少境界，你们都能够去面对与解决，十分可喜！”

On the first to the 15th of the first (lunar) month in 2006, the temple conducted the Welcoming Spring and Requesting Good Fortune Awesome (华严) Dharma Assembly, and over a thousand people celebrated lunar New Year’s at the temple. Dharma Master imparted Refuge and the eight Precepts* in the cold and biting wind of an open-air venue to a group of over 200 believers. In the summary assembly of the Sangha, dharma Master said: “That when for the last year, all of our classmates have industriously put forth their labor, and in the midst of that have encountered not a few conditions, which you could all confront and solve, is completely enjoyable!”

在法师愿力悲心的摄持下，以“华严”法会为起点，2006年全年，寺院又举办了“法华”法会、盂兰盆法会、中元普度法会等内容丰富、形式多样的法务活动。每次法会，法师都会为信众传授皈依、八关斋戒＊，接引众生进入佛门。特别是在“五·一”、“十·一”黄金周举办的佛教文化系列活动，向社会大众展示了佛教积极入世、普度众生的精神面貌。随着时间的推移，参加法会的信众越来越多，法会规模逐渐扩大，影响越来越好。

Under the focus of Dharma Master’s vow power and compassionate mind, starting with the “Awesome” (华严) Dharma Assembly, throughout 2006, the temple also conducted such content-rich and multifarious Dharma activities as the “Dharma Flower” Dharma Assembly, the Ulambana Dharma Assembly, and the Obon Universal Crossing-Over Dharma Assembly. Every time there was a darma assembly, Dharma Master always could imprart the three Refuges, the eight Precepts*, and guide the masses into the Buddha gate. Especially noteworthy were the succession of Buddhist cultural activities in the Golden Cycle between May first and October first, which exhibited to the masses the spirited face of Buddhism energetically entering the world, and universally crossing over the masses. After transition during this time, the believing masses attending the dharma asseblies became greater and greater, the dharma assemblies’ scope gradually expanded, and their influence has become more and more beneficial.

＊《 佛学大词典 》 八关斋戒为八种斋戒法，即：(一)不杀生。(二)不偷盗。(三)不淫。(四)不妄语。(五)不饮酒。(六)不以华鬘装饰自身，不歌舞观听。(七)不坐卧高广华丽床座。(八)不非时食。。。。此八法，佛陀制定于每月六斋日受持，即每月八日、十四日、十五日、二十三日、二十九日、三十日（如以中国农历算，小月可改作二十八日及二十九日）。

*eight Precepts – From the Foxue Da Cidian: The Eight Prohibitions and Fast Precepts are eight kinds of fasting precepts, namely, : (1) Do not kill. (2) Do not steal. (3) Do not commit sexual misconduct. (4) Do not talk frivilously. (5) Do not drink intoxicants. (6) Do not wear ornaments and wigs, and do not watch or listen to songs or dances. (7) Do not sit or lie on a high, wide or beautiful bed. (8) Do not eat at the wrong times. With respect to this 8th dharma, the Buddha has established six fast days in each (lunar) month, the 8th, 14th, 15th, 23rd, 29th, and 30th. (in the small months of the Chinese lunar calendar (containing 29 days), this can be changed to the 28th and 29th). ((Suddenly I understand, apart from the vibrational meaning of the moon cycle, which is profound, why the orthodox Buddhasangha sticks stubbornly to the lunar calendar. -xp))

法师十分重视戒律的行持。在2006年结夏安居期间，他为弟子们规划了密集的戒律课程和相关的辅助课程，并每日回到寺内亲自授课。他教导僧众：“在安居期间，重点是摒弃外缘、收摄身心，培养对戒律的好乐心以及对三宝的深厚信念，戒律是正法久住的根本，成就无上菩提的道基。”除了每晚带领僧众深入学习戒律的内涵和意趣，法师还着重教授弟子如何将所学戒律结合实际修学生活的状况进行分析、抉择。全寺上下，以戒为师，清净和合，个人及整体都有明显的进步。

Dharma Master totally emphasizes keeping the Precepts and disciplines. At the time of the 2006 summer Retreat, he planned very concentrated courses on the Precepts and disciplines and corresponding assistive courses, and every day when he returned to the temple, he personally taught those classes. He directed the Sangha: “at Retreat time, the important thing is to expel and abandon external conditions, and to focus our minds and bodies, to nurture a good and joyful mind towards the Precepts and disciplines, and a deep and robust conviction about the Triple Jewel. The Precepts and disciplines are the basis of the orthodox Dharma’s long abiding, and the basis of the path by which unsurpassable Bodhi is achieved.” Besides leading the Sangha every evening to profoundly study the intention and connotation of the Precepts and disciplines, Dharma Master also emphasizes teaching his disciples how to intergrate the Precepts and disciplines that they’ve studied with the conditions of a life of actual practice to progress in analyzing them, and in making major decisions. Everything is pure and peaceful throughout the temple above and below, since the Precepts are taken as the teacher, and in general each person makes visible progresses.

法师高瞻远瞩，在他的不断总结摸索下，龙泉寺僧团既继承了传统丛林的精华，又汲取了现代佛学院教育的特点，形成了高素质的僧团。在管理方面，参照戒律羯摩制度及现代丛林管理经验；在伦理方面，僧团成员遵循戒腊次序和僧团组织层次两种伦理，以净人、沙弥、比丘之序，下位成员虚心向上位成员学习，接受教导和劝诫，上位成员严格要求自己，以身作则，照顾帮助下位成员的成长和提升。对年纪轻的出家众，法师特别安排他们学习背诵《弟子规》、《大学》、《中庸》、《论语》、《孟子》等传统文化经典，以提高道德素养，促进人格、僧格的完善。

Dharma Master gazes high and sees far, and under his formative influence, Longquan Temple’s Sangha has long since inherited the essence of the monastic tradition, and also has doped out how to manifest the special characteristics of Buddhist education, and has become a high quality Sangha. On the management front, this has reference to the system of recieving the Precepts and the experience in real-time monastery management. On the ethics front, the Sangha members respect the two kinds of ethics of the order of seniority and of organizational levels. By the precedence of clean person, novice, and monastic, the lower members forthrightly learn from the higher, and recieve instruction and admonishment from them, and the higher members make stringent demands on themselves to be good examples, and attend to helping the lower members to mature and advance. With respect to the younger left-home Sangha, Dharma Master has specially arranged for them to memorize and recite “Rules for Disciples,” “The Great Learning,”The Doctrine of the Mean,” “The Confiucian Analects,” and “Mencius” and other classical cultural works, in order to raise their basic cultivation of merit, and to advance the perfection of their personality and worth in the Sangha.

僧团规定：清众不拥有手机，平时不准对外联系，需要联系时，申报执事法师批准方可；不看电视、报纸、杂志及收听广播；寮房内不存食物，斋堂外不吃零食；不发单资，儭钱入公，僧团保证个人一切合理开销，解决僧众的一切后顾之忧，保证在学修时身心安定……合理的制度保证了僧众的清净修行。

The Sangha has stipulated that the pure congregation does not own cell phones, and normally does not have contact with the outside. If there is a need, it should be reported to the deacon to ratify and permit. Members do not look at TV, newspapers, magazines, and do not listen to broadcasts; there is be no food in the monk’s quarters, and no snacking outside of the meal hall. There is be no individual capital, donations are held in common, and the Sangha guarantees each person’s reasonable expenses, which solves all of the Sangha’s troubles from home, and guarantees peace of mind and body when studying and practicing. … a rational system guarantees the purity of the Sangha’s practice.

僧众上殿、上课、过堂、出坡、安居、学戒、羯磨、半月诵戒等各项活动，如法如律、秩序井然。大家还时时自我检查和及时纠正平日言谈举止中不合威仪，不如法的地方。在课堂上，法师常带领大家一起研读经论，如《华严经》、《大般若经》、《瑜伽师地论》、《南山三大部》等。法师还带头出坡劳动，06年6月份，为了解决用水紧张的问题，他亲自带领僧俗弟子，上山到山涧的源头水坝处，清挖淤泥积沙。

When the Sangha goes up for ceremonies, or attends classes, or eats together, or goes out onto the slopes, or goes into Retreat, or studies Precepts, or recieves Precepts, or recites Precepts every half-month, it is according to rules and Dharma, neat and orderly. Everyone also occasionally inspects selfishness and promptly corrects areas in daily speech and comportment that may not be consistent with formality or in accord with Dharma. In the classroom, Dharma Master often leads everyone together in studying and reading scripture and commentary, such as “The Hua Yen Sutra,” the “Larger Prajnya Paramita Sutra,the “Yogachara Bhumi Shastra,” the “Nan Shan’s Three Great Divisions,” and so forth. Dharma Master also takes the lead in going out to work on the slopes, and in the sixth month of 2006, because of the critical problem of water supplies, he personally led his disciples up the mountain to the dyke area at the source of the mountain stream, to dig clean the silt and accumulated sand.

只要在寺院，法师就会坚持上殿领众熏修，在龙泉寺自然也不例外。法师说：“僧团清净和合，在于知见、戒律、如法行持；行持在于个人修行用功、定课及发心承担、利他。个人无定课，谈利他不太可能。”“你们在一起，应比兄弟还亲，同道、同参、同学，亦师亦友亦学人。”

If only he is in a temple, Dharma Master will then persist in going up for ceremonies to lead the Sangha with exemplary practice, and Longquan Temple is no exception. Dharma Master says: “The Sangha’s purity and harmony is in its View, its Precepts, and in maintaining according to Dharma. Maintaining is in each person usiong effort to practice, to master the subject matter and to put out Bodhicitta to undertake responsibility to benefit others. If each person has no mastery of subject matter, it is not very possible to talk about benefitting others.

在法师言传身教下，僧团通过学习、修行、做事历境练心，将“闻、思、修”，“戒、定、慧”，理与事，佛法与世间法，个人与团队，自利与利他有机地结合起来。“六和”精神在僧团内部得以逐步实现：统一知见，建立共识；戒行清净，和合共住；学修并进，相互增上。一进僧团，即能令人感受到纯实的道风及浓厚的学习氛围，每位学僧都能依师学修、依法和合、依友增上，整个僧团呈现出佛法与生命结合后积极向上的美好景象。

Under Dharma Master’s verbal transmission and physical instruction, the Sangha has passed through the successive stages of study, practice, and acting, taking “hearing, considering, and cultivating,” “Precepts, Samadhai, and Wisdom,” principle vs. affairs, Buddhadharma vs. worldly dharma, the individual vs. the group, and self-interest vs. benefitting others, combining them together as the opportunity arises. the spirit of the “six harmonies” has appeared step by step in the Sangha: When the View is of unity, one builds consensus; when Precepts and conduct are pure, we live peacefully together; when study and cultivation progress together, they increase by mutual interaction. Having progressed the Sangha, people can be moved to recieve a very pure and real way-style and a full and substantial ambiance of study and practice. Every student monk can rely on his teacher to study and cultivate, and can be harmonious by relying on the Dharma, and can advance by relying on his friends, and the whole Sangha will show forth the wonderful picture of energetically ascending after integrating Buddhadharma with life.

法师还经常为大家介绍国际、国内的政治、经济、文化、宗教情况，引导大家认识佛教的复兴与发展同党和政府的大力支持与保护是分不开的，作为佛教徒，必须要爱国爱教，遵纪守法。

Dharma Master has introduced everyone to domestic and international political, economic, cultural and religious circustances, and has led everyone to recognize that the restoration and development of Buddhism cannot be separated from the great powerful support and protection of the Party and the government, and that in order to be a Buddhist disciple, one must necessarily love both your country and your religion, and respect the era while keeping the law.

((Amen, and this is why we need a free-standing American Buddhism. A person, Buddhist or otherwise, who is not patriotic is not a mature human being, and patriotism is specific to the country of your birth, by definition. Our country has granted us freedom to practice the religion of our choice, and that’s all we need, and for that, we owe our government our support. We don’t need the kind of economic support that the government of China has given to Chinese Buddhism recently. We’re not a dependant poverty-striken people, and our government does not prey on religious institutions as traditional China preyed on Buddhist monasteries. -xp))

法师告诉我们：“我现在最大的使命就是培养人才和弘法，今后，你们要发广大心，勇敢承担。我是为你们铺路搭桥的，我会用自己的一切帮助大家、成就大家。我与你们也有宿世的缘份，很愿意同诸位一起走下去，直至永远。诸位的条件都比我好，未来的成就是不可思议的。你们要相信自己的未来，从而更加努力、和合、辗转增上。”

Dharma Master has told us: at present, my greatest mission is to cultivate human potential and to promote Dharma. From now on, you must bring forth great expansive Bodhicitta, and courageaously take up the responsibility. I am someone who paves the road and builds the bridges for you, and I can use all of myself to assist everyone, and to fulfill everyone. I also have conditions together with you from past lives, and I am very willing to go forth together with every one, even to eternity. All of your conditions are better than mine, and the achievements of the future are inconcievable. You need to believe in your own future, and because of this increase your labor, harmony, and rolling advance.

在法师的带领下，寺院从各项基础设施建设到优秀僧才的培养，都不断向前迈进着。龙泉寺必将成为继承与发扬传统文化的载体，提升道德、净化心灵的源头，文化交流、联结友谊的纽带，弘法利生、祥和社会的宝地。诚如法师所说：“我们今天所做的事，是为明天做准备；今年所做的事，是为明年做准备；生生世世所做的事是为成佛做准备。现在还不是最好，唯有成佛才是最好！”

Under Dharma Master’s leadership, every aspect of the temple, from constructing basic facilities to the nurturing of outstanding Sangha ability, has gone forward continuously. Longquan Temple wust necessarily become a medium for carrying on and developing traditional culture, a source of heightened virtue and purified internal spirit, a bonding agent for cultural exhange and ties of friendship, and a sacred ground for promoting Dharma, benefitting beings, and blessing society. It is really as Dharma Master says: What we do today is in preparation for tomorrow, what we do today is in preparation for tomorrow; what we do life after life is in preparation for becoming Buddhas. This is not the best, it’s only become Buddha that is the best!

((To Be Continued on other pages -xp))