Day 2: Practice

Masters, fellow cultivators, good afternoon. Today is the second day of my discourse on An Overview of the Buddhadharma and I would like to begin with a brief review of what I discussed yesterday.

Yesterday I covered the issues of `Faith,` `Impermanence,` and `Comprehension.` Regarding the issue of `Faith,` some people are correctly of the opinion that a `right faith` is superior to a `superstitious faith,` and that the latter is preferable to not having any faith at all. People who do not believe in anything face the greatest obstacles in entering the door of Buddhism. After all, a faith that is `superstitious` is still a beginning faith. When one enters the door of the Buddhadharma and gains `comprehension,` one`s `superstitious faith can gradually transform into the `right faith.` Therefore, regarding the issue of Faith, right faith is superior to superstition while superstition is preferable to total disbelief or indifference. Some people claim that they do not believe in anything but, when you confront them with the fact that there must be at least one thing that they believe in (which is `money`), they will definitely concur with you. Money is still something everyone believes in. After all, truth is invisible but money is visible. People are enamored with the physical, materialistic aspects of the world, and are unaware of the invisible, transcendental aspects of mind and consciousness. Therefore, in practicing the Buddhadharma, the most important key is to have the right faith, the Wisdom Faith.

Regarding `Comprehension,` one must gain access to virtuous and knowledgeable teachers and then listen to their teachings. One has to penetrate deeply into the treasury of sutras. One also must do contemplation. To comprehend is to hear and to contemplate. It is of utmost importance that one arrives at the right kind of comprehension, as any misunderstanding of the Buddhadharma will not lead to any fruition. The Buddhadharma that we are practicing is the holy teachings of the Tathagata [one of the epithets of the Buddha] and it will bring us great benefits when we are able to understand it correctly.

It can be quite troublesome if one misunderstands the Buddhadharma. Many people have only a smattering of knowledge of the Buddhadharma. You have come to hear my discourse because you want to obtain the right Buddhadharma which is the holy teachings of the Tathagata. When you understand this discourse, you will have obtained a very correct view of the Buddhadharma.

Although our school is being attacked by many people on the outside, the fact is they have only been able to attack my clothes, [audience laughter] my car, and my house. They cannot find anything in the True Buddha Dharma to attack. Isn`t this true? There has never been anyone who has found fault with the True Buddha Dharma. No one has dared to claim that there is anything wrong with the True Buddha Dharma. Why? Because the True Buddha Dharma is the Right View! It is the authentic stuff! It only urges one to do practice. It does not ask one to wear this dress, to buy that car, or to do anything else! Outsiders can only aim their targets at the surface. They cannot say anything about the real contents of the True Buddha Dharma because the True Buddha Dharma is the holy teachings of the Tathagata, which has been passed to us from previous lineage holders. When you practice according to the True Buddha Tantric Dharma, you will attain the Right Fruition. So why should you be bothered by what kind of car your guru is driving, what clothings he is wearing, or what kind of rice ?short grain rice from Japan or long grain rice from Thailand ?he is eating? Why be bothered by what he eats? Those things do not really concern you! After all, you will be well fed when you attain the Dharma Taste! You will attain the Right Fruition! Therefore, when you have the Wisdom Faith, the Rational Faith, the Right Faith, and the Right Comprehension, it will be very easy for you to attain a tacit understanding and know what the Dharma Taste is.

Some people stop practicing because they cannot get along well with other people. This has much to do with human relationships but nothing to do with the Buddhadharma! There are always disagreements among people! How many people are there who could truly live in harmony with everybody? One should ignore such affairs and not let them interfere with one`s practice of the Buddhadharma. In the past, my guru, the Renunciant Liao Ming, told me this, `In one stroke, many worlds are shattered.` What does this mean? It means that all the things that have happened in your past, including all the things people have said and done to you, and all your disputes, have to be completely swept away in one stroke. Go, take a nap. When you wake up, let bygones be bygones and start afresh. Renew everything on a fresh basis. A cultivator has to have this kind of boldness of vision. My guru, the Renunciant Liao Ming, has sometimes reprimanded me. It made me very uneasy and I would get upset and declare that I would not make any more offering to him. [audience laughter] A few days later, I would mull over his words, `In one stroke, many worlds are shattered` and be reminded of his teachings to let bygones be bygones. We remained good friends and continued to have a guru/disciple relationship. He continued to teach me and I continued to learn from him. To forget everything in the past 𨩅 cultivator has to have this breadth of spirit! This way one will obtain the wonderful Dharma Taste! Can you forget yesterday? Not just yesterday, but all of the past? Let go of everything and you are instantly the Buddha, the Free and Sovereign Buddha. If you cannot forget, you will be forever bound.

Start right now to understand and believe and give some thought to Impermanence, which I discussed yesterday. Every phenomenon is fundamentally impermanent. My mother is sitting over here. In the past I found her to be very young. [audience laughter] I don`t know if she still sees me as a child. [audience laughter] But now my mother is looking like this, actually she is still quite beautiful. [audience laughter] I heard that she still purchases clothing designed for people in their twenties. [audience laughter] This is impermanence! The flight of time is very terrifying. One passes from infancy to childhood, through one`s teens, youth, middle and old age, and then finally one lies down and is gone. This is the procession of life`s changes.

The holy teachings of the Tathagata says: life is short and one must quickly contemplate impermanence and transcend the world. This is what the Buddha told us in the past. Contemplate on Impermanence and Transcendence and one will very soon be released from bondage and have in hand that which is most valuable. Of course one can go and study for one`s doctorate, but two decades will be wasted in its pursuit [laughter], and then one will want to get married and have children! Much of one`s life is spent pursuing a career, marriage, and raising children. How much time is left for spiritual cultivation? Therefore, the Tathagata teaches us to be mindful of Impermanence and to rise above the world. This is the significance of yesterday`s teachings.

Practice

Today I will discuss Practice and Realization, which are the two steps which follow the generation of Faith and the attaining of Comprehension.

A Right Faith and Right Comprehension, together with a penetration into the treasury of sutras, concern the theoretical aspects of the Buddhadharma. A meal is served and it looks absolutely delicious but, if you don`t eat it, you won`t be fed. Although you know where to buy the ingredients, how to prepare the dishes, and how much salt, sugar, soy sauce, or flavor enhancers to use, not doing the practice is tantamount to not eating the delicious foods prepared. Therefore, today I will discuss the very important issue of Practice.

The Practice of the Buddhadharma can be divided into two major aspects. The study of the Buddhadharma is also known as the Inner Study. The Inner Study is simply the study of one`s mind and consciousness. In the past, when the Buddhadharma was introduced into China, the Chinese referred to it as the Inner Study. We know that the famous Ouyang Chingju Licheng was the abbot of the Chinese Institute of Inner Study. Well, the so-called Inner Study refers to that portion of the study of the Buddhadharma which is a study of consciousness. Actually, the Buddhadharma also contains an Outer Study. What is the Outer Study? The Outer Study pertains to `precepts and disciplines.` In the practice of Buddhism, besides observing the precepts and disciplines (the outer aspect of Practice), one also has to be mindful of one`s consciousness (the inner aspect of Practice). Although mastering one`s inner world is generally more difficult than observing the percepts, the latter is also not easy to carry out.

The Five Precepts

As Buddhists, we know that the first Five Precepts we must observe are: refrain from killing; refrain from stealing; refrain from sexual misconduct; refrain from untruthful speech; and refrain from liquors or intoxicants.

Whenever I talk about the Five Precepts, you probably chuckle to yourself, as I was a drinker myself. [laughter] Let me tell everyone: I have quit drinking! [audience laughter] This is for real. Many people, including Mrs. Lu, were surprised at what a clean break I made with liquor. In the past I said, `In all these years of my practice of the Buddhadharma, I have not had any indulgences. If I have to quit drinking, what is there worth living for?` I used to savor a little liquor everyday. Oh! It was so nice to have a nightcap at bedtime; it produced a good night`s sleep! [audience laughter] But strangely, I could quit just like that! When I said I would quit, I quit! This is possible when one is centered and has a strong will power. It has been a long time since I had my last sip. The last time was when I was in Los Angeles for a Dharma Ceremony. Since then I have not had a drop of liquor! Well, how come there is no applause? [audience laughter and applause] This is quite a feat! [audience laughter] It is very difficult to have an alcoholic quit cold turkey! [audience laughter] Really, I have become a teetotaler! So, in the future, you only need to make wine offerings to the Yellow Jambhala and Red Jambhala, you don`t have to offer me any more wine! [audience laughter] No more XO, no more herbal liquors!

Regarding `refraining from untruthful speech` what a difficult precept that is! I know that this is not an easy precept to abide by. Honestly, it is so easy to make an untruthful speech if one is not careful, even I am afraid of it! [audience laughter] But people who are practicing the Buddhadharma must not speak untruthfully. I remember once reading the personal column of a newspaper or magazine wherein someone had written a particular article. I am afraid many people will be hurt if I say it aloud. The headline began with `Born Liars` in large print. (I am scared to go on.) [laughter] This refers to the opposite of men. [audience laughter] Now, I have not really make any statement! [audience laughter] So, remember do not speak untruthfully, even though this is not easy to carry out. Men as well as women can speak untruthfully, especially those who are in businesses. A merchant will claim that his goods are very fresh even though they are almost rotten. If he said they were rotten, would anyone buy from him? Therefore, he lies. Even if it is obvious that his goods are heftily marked up in price, a businessman still claims that they are a bargain. It is so easy for someone in business to break this precept. Business people talk only about their strong points, remaining silent about their shortcomings. A real estate agent will not disclose the flaws of a house but will rave about the merits of a property. Isn`t this so? Take Master Chao for example. He is in the real estate business. [laughter] I have never heard him say anything bad about his properties! He only talks about the good points. That is why, when I ran into him, I had to buy from him. [audience laughter] Don`t misunderstand me, I have not purchased any real estate property for myself! [audience laughter] I was referring to the Bodhi Lei Tsang Temple in Vancouver and the land on which the building to house the True Buddha News will be built. Master Chao only says good things about his properties, as no one would buy from him if he pointed out their shortcomings.

To refrain from lust or sexual misconduct is also one of the five precepts. We know that, as Confucius said, `food` and `sex` are the two basic human drives. Many people can`t help falling into this trap. As for myself, I have walked on the edge of this trap, but I have not fallen into it! Although one of my feet was in descent, [audience laughter] I was able to withdraw it quickly and nothing happened! There once was a student of mine who told me the following. When she returned from her visit to Mainland China, she told me that she had done many good deeds. I asked her what kind of good deeds had she done? She said she had performed many act of charity and much almsgiving. How were these performed? She proceeded to tell me that she had gone to bed with many men, including a certain Mr. Ho, a certain Mr. Wu, her brother-in-law, and someone whom she could not name or even describe. Well, I asked her why she was doing that. She retorted, `Didn`t you ask me to do more charity?` [laughter] I asked her why she considered it charity. She replied, `Don`t the Four Immeasurable Vows say that one must give happiness to the sentient beings? [audience laughter] Doesn`t the first vow of Benevolence ask us to bring happiness to sentient beings?` For a moment I was speechless! I opened my mouth and, for a moment, could not say anything! She claimed that her activities were really acts of charity that brought others happiness! Fortunately I practice the Buddhadharma and, to be able to give a discourse on An Overview of the Buddhadharma, I have to understand the tenets of the Buddhadharma. I told her, `That was wrong!` The Buddha has said that there are certain things one should refrain from giving to others. They include things that can increase others` desires, harm others, or ruin others` pursuit of Enlightenment. By engaging in such sexual activities, she was fanning others` desires. There are certain things one should not give to others as presents: things that enhance others` desire, poisons, or weapons such as knives and guns. Therefore, I reminded her of the words spoken by the Buddha. Whether she truly heard them or not, I do not know. Such activities are a transgression of the precept. As monogamy is what is legally accepted nowadays, householders have to observe monogamy. People who have taken the ordination vows must transform their sexual desire. There are practices which one can do to transmute such desire and lust. That woman student was very good at distorting the truth. She could twist ideas in a way that was hard to take. My earlier statement about withdrawing my foot after a close call was a reference to this student. I did not go to her bedroom, but I clearly recall that it was she who came (in her nightgown and unannounced) to my bedroom. Well, the amazing thing was that I was completely in control of my elements and did not fall into her trap. I listened to her stories and, when she finished, I saw her out the door. That was all that happened. My clothes were tidily in order without a single button undone. [audience laughter] One comes across such things in life. This is why, when Buddha Shakyamuni was alive, defamatory stories were in wide circulation. There were incidents where various women made false accusations against the Buddha. Why? They found monks and spiritual cultivators to be easy targets. This is also why `refraining from sexual misconduct` is included in the Five Precepts.

Another precept is `to refrain from stealing.` I feel that Western educational systems are somewhat deficient in emphasizing the importance of integrity in the building of moral character. In the Orient there is more attention given to the moral education of children. Especially in Japan, there is a very strict sanction against stealing. Children are taught from an early age that, `Things that don`t belong to one are not one`s. One is not qualified to be a human being when one steals from others.` Stealing is a very serious transgression in the Buddhist precepts.

Next is the precept `to refrain from killing.` Buddhists do not kill. The True Buddha School advocates not killing, as well as animal release. Whether one has to be a vegetarian or not is a different matter. The most important point is that one does not kill. These are the Five Precepts that govern exterior behavior and conduct.

In our True Buddha School, the True Buddha Tantric Dharma that we practice falls under the domain of Inner Study, whose goal is to purify the mind and consciousness. In this study, we practice the Great Homage, Mandala Offering, Armor Protection, and Vajrasattva Practice; we chant mantras and sutras, including the Fourfold Refuge Mantra; we hold mudras and enter into Samadhi. All these train one`s mind to become pure. The purification of the mind is extremely important. The Buddha teaches, `One is practicing Buddhism when one refrains from all evil actions, enacts all benevolent deeds, and enters into a state of pure mind.` The first two qualifications pertain to exterior behavior, while the last phrase refers to Inner Study and actual practice. Where else can one find a practice that offers the same elements as does the True Buddha Tantric Dharma? Today one can read the published liturgy for group practice of the Scriptural schools and will note that they revolve around `chanting, walking around the Buddha statues, bowing, and sitting in meditation.` These are the same four steps practiced even in the Zen schools. The True Buddha Tantric Dharma is a practice that enables one to penetrate more deeply into the expansive and more subtle levels of consciousness where there is a stronger experience of `Dharma Taste.` Where else can one find a system of practice with all these elements? Most Dharma masters now are teachers who espouse `Faith` and `Comprehension`; there are very few who teach others how to do `Practice` and achieve `Realization.` Therefore, the True Buddha School is extraordinary in that it teaches everyone how to do `Practice.`

In the beginning when Buddha Shakyamuni taught us, the Arhats, there were only a few precepts. The additional precepts came as a result of increasing numbers of followers breaking the precepts and making transgressions. At the very beginning, the Buddha only gave us four rules. Listen carefully to these four rules. If one could carry out all of them, one would be quite amazing. The first one is: Make no contact with the worldly people, but remain cloistered alone in an enclosed area such as in the mountains. For example, if one is staying at the Rainbow Villa, one should remain cloistered within the enclosing wall and not go outside. This is living a `mountain life.` That was the way it was with the Dharma Master Hui Yuen, the founder of the Pure Land Sect. He did not travel beyond a certain nearby brook. If a visitor came to see him, he would see the visitor off as far as the brook. Many spiritual cultivators lived such cloistered lives in remote areas, remaining thirty, forty, or fifty years. Such a life affords tranquillity. That is why the Buddha asked us to live in the mountains as an assembly of monks and to travel in a group, accepting alms from others. Everyone filed along, straight as a troop of soldiers, and was forbidden to gaze around, as such activity caused too much distraction. Therefore, by living a `mountain life,` one`s mind is able to remain in the mountain.

The second rule was, `No seeing,` in the same sense as Confucius` ethical code of, `Not seeing anything that transgresses propriety.` One was asked not to look at the opposite sex. That was why Buddha Shakyamuni had, at the beginning, not allowed women to join the order of renunciants. Among the disciples, Ananda was more partial to women and asked the Buddha to change the rule. Three other disciples, Mahakashyapa, Shariputra, and Maudgalyayana, strongly opposed Ananda`s proposal, but to no avail. As a result of women joining the group, Buddhism only flourished in India for five hundred years instead of one thousand years, as the Buddha had originally proclaimed.

The third rule was, `Do not touch money.` The Buddha taught us spiritual cultivators to refrain from touching money because money could tarnish the reputation. Nowadays many ascetics also claim that they do not touch money, but they use chopsticks to pick up money tossed to them by almsgivers. [audience laughter] Actually, this is still not acceptable. Even though one does not touch money directly when using the chopsticks, it shows that one still has greed. As long as meals were offered, renunciants did not need any other material things, for they dressed very simply and their living conditions were also very simple. At that time, Mahakashyapa lived under trees and slept between grave sites in the cemetery. He did not live in a beautiful house. This was a teaching of the Buddha himself.

The fourth rule was `No alcohol.` This is because alcohol can unleash inhibitions and change one`s personality. Sometimes, an ordinarily timid person can become quite audacious after consuming alcohol, and will start verbally abusing anyone from the Jade Emperor in Heaven to all his past ancestors. Therefore it is very easy for drunkards to commit many transgressions. As for myself, I never became unruly during my drinking years. In my case, drinking only made me more subdued. [audience laugher] The more I drank, the more silent I would become. In my whole life, there were only three occasions when I actually got drunk. The first time was when I was still studying land surveying. I climbed outside the school wall to go on a binge of Kaoliang [a liquor made of sorghum]. The next morning during roll calls, the whole troop reeked of alcohol. The second time was when I got drunk at Luo Yu Ch`in`s house. The third time was during a finger-guessing game between two other people, and I offered to drink for them, no matter the outcome. [audience laughter] Of course I would get drunk that way. Those are the only three times in my whole life that I have gotten drunk. Ever since then I have kept very calm in my drinking. Anyway, I have now, of course, quit drinking altogether.

In India, there is this legend. A spiritual cultivator lived by himself deep in the mountains. All the nearby villagers knew of him and, since they liked very much to make offerings to cultivators, they would take the initiative and bring food to him. This spiritual cultivator was someone who led a `mountain life,` and he did not want the villagers to get too close to him, so he drew a boundary line about fifty feet away from him. He told the villagers to place their food offerings outside the boundary line. There was one woman who went often to make offerings of cow`s milk or goat`s milk. Over time, the cultivator became aware of this woman, who brought him very fresh and delicious milk each time she came. One day, the woman spoke to the cultivator of how much she hoped to have a closer view of him. She had only seen him from a distance. Indeed, she had been making offerings to him for a very long time 𨩅lmost a year now. The cultivator`s sympathy for her was aroused and he gave her permission to move to a distance ten feet away to have a look at him. Oh, the woman was very beautiful. When she came closer, the cultivator glanced at her and, without saying anything else, he kept on with his practice, entering into a deep meditation. From then on, while everyone else continued to place their offerings fifty feet away, this woman would bring her offerings of milk to only ten feet away. This way, the two would look at each other. From ten feet away, this woman spoke again. She told the cultivator that she had heard that, when yogis focused their energy, they could generate a heat in their palms and that a vapor could emerge from the palms. She wanted to seek a confirmation of this from the yogi. So she asked, `Do you know if a yogi`s palms get very hot? Can I have a look at your palms?` This cultivator decided that, since he had already made the allowance for her to get as close as ten feet away, what difference did it make if he showed her his palms? So he extended his palms to show her. To have a better look though, she had to get even closer. Then she started to feel his palm to see if it was hot! Well, as soon as they touched, they both became electrified. [laughter and audience laughter] First they looked at each other, then their hands touched. What happened next? Next the yogi became a herdsman and a shepherd [laughter and audience laughter] while the shepherdess carried and nursed their children. That was why the Buddha originally taught that a renunciant should refrain from looking at the opposite sex. While gazing into each other`s eyes can create an invisible electricity, touching hands creates an opportunity for the electricity to be translated into physical contact. As soon as the female and male energies touch each other, it can cause trouble for the cultivator! Unless one is very stabilized, one will be overwhelmed with the desire to give up one`s renunciation and return to a householder`s life. That`s why one has to abide strictly by the Five Precepts of `No killing, no stealing, no sexual misconduct, no false speech, and no alcohol.`

The Buddha taught us to live a `cloistered mountain life,` to `not look at the opposite sex,` to `not touch money,` and to `abstain from alcohol.` Of course, these four rules which I talk about today were also rules in the past. Perhaps modern men are able to stay more centered and able to better resist distraction, so we do not practice precepts the way cultivators did in the past. Nonetheless, we still must abide by the Five Precepts that govern our exterior actions.

Actual Practice of Mind

Therefore, to engage in the practice of the Mind, or Inner Study, is to practice the True Buddha Tantric Dharma. In my discourse of the Complete and Detailed Exposition on the True Buddha Tantric Dharma, I have explained that, after one succeeds and achieves realization in the external practice, one moves on to do the internal practice, the esoteric practice, and the inner-esoteric practice. The four corresponding levels of empowerments are: Personal Deity Yoga Empowerment, Internal [Energy] Yoga Empowerment, Highest Tantra Empowerment, and the Great Perfection Empowerment. These four levels of empowerments are very important. When one follows this graduated pathway of Tantric practice, one is practicing the Inner Study.

What methods employed by the Scriptural schools are related to Inner Study? I am cognizant of their methods. In the case of chanting, a momentary purity of the mind is generated during the time one chants Namo Amitabha. In the event known as Ch`an Ch`i [a seven days event of sitting meditation], one seeks to enter into an empty state of mind or a realm of purity. All these are within the domain of `practice of mind.`

In Tantrayana, we first practice `the Four Preliminaries,` `Guru Yoga,` and `Personal Deity Yoga` ?after receiving their corresponding empowerments which are known as first level empowerments. After receiving the second level empowerments, one then practices `Treasure Vase Breathing,` `opening of the middle channel,` and the `opening of the Five Chakras.` With the third level empowerment, one can practice the `Highest Tantra` to realize the `Samadhi of Bliss and Emptiness.` With the fourth level empowerment, one can practice the `Great Perfection` and enter completely into the Void or Sunyata. It is a system of Actual Practices. Our school today completely utilizes concrete methods of actual practices to show progression on the path. The methods employed by the Scriptural schools are relatively simple: one pure thought with the chanting of one epithet, meditating on emptiness, and entering into Sunyata. These are also the methods of the Zen school.

Regarding the rumors circulating about me, you are of course aware that my reputation on the outside, is not very good. Many students have written me to show their concern regarding the negative criticism. When I see the term `Feng P`ing` [rumors] which literally means `review from the winds,` I really feel that these are just a lot of hot air! I really do not concern myself with these rumors but, since the students have shown their concern, I will spend some time on it. Some people claim that the Grand Master does not follow the precepts. People have criticized me because they feel that I do not abide by the precepts. Actually I do abide by the precepts. The discipline that I observe is even stricter than that followed by the ordained monks. You know that in the past the Tibetan Lamas have been labeled derogatorily as `True Scriptures False Monks.` What does this mean? True Scriptures refer to the Buddhist scriptures that were introduced into Tibet from India. The scriptures were translated first from Sanskrit into Pali, then from Pali into Tibetan. Since these are closely related languages, the Tibetan scriptures are considered true and are efficacious when one chants them. What does False Monks mean? This refers to the fact that the lamas consume meat, drink alcohol, and engage in the Consort Practice. Therefore the Tibetan lamas were considered to be false monks. This was the kind of criticism which was prevalent in Buddhist circles in the past. Then what about the monks in Mainland China and Taiwan? They were known as the `False Scripture True Monks.` Why? When the Buddhist scriptures were translated from Pali into Chinese, many ideas indigenous to the Chinese were integrated into the translation. The idea of vegetarianism and certain codified behaviors were integrated into the sutras. Such adulterated sutras are no longer effective when one chants them and are called false sutras. What does True Monks mean? The Chinese monks are vegetarians, non-drinkers, they follow the Five Precepts, and observe celibacy. Since many Tibetan lamas are married, they are considered False Monks. The monks in our True Buddha School are true monks. [laughter] The outside rumors claim that I do not follow the precepts; actually I am a very good observer of the precepts! How unruly can one be in Seattle? Some people criticize me for going dancing. Actually I have not been dancing for a long time. [laughter and audience laughter] You claim that I sing Karaoki. Actually this is forced upon me. [audience laughter] When I am home, do I go and sing by myself? It is only when I am out am complying with the wishes of the students that I sing. Isn`t it true? It is with reluctance that I sing. I have heard that singing can generate a grassroot intimacy and power; therefore I sing for everyone. When have I ever sung or danced at home? That was why I became a monk. [audience applause] Why are you applauding this? [laughter and audience laughter] I am telling the truth; this is absolutely the truth. I abide by the Five Precepts. I have never killed, I don`t steal, and I don`t indulge in sexual misconduct. I follow the precepts!

Regarding `false speeches,` you can see that I only tell the truth! I talk about everything and, in my books, I write about everything. This is true speech. I have quit drinking, so am I not abiding by the Five Precepts? I do abide by the precepts, so as to set an example for you! [laughter and audience applause] You have to follow and abide by the Five Precepts. There are terrible outside rumors, accusing me of swindling people out of money by fixing prices on Initiation Empowerment, by charging people for registering for certain ceremonies, and by demanding monthly offerings from each student! There is no such thing. I have made it very clear from the beginning that all offerings are voluntary. Have I ever stipulated how much a student has to offer to me? Come and tell me, and I will pay you back a hundred times! My guru told me this, `In the future, when you leave the mountain to go into the world, you must let others pay you on a voluntary basis.` I follow this precept of my guru`s. Every Buddhist service is always paid for by the students on a voluntary basis. This precludes business transactions. In a business deal, there is a certain asking price for a certain commodity. But in temple services, such as registering for Bardo Deliverance, Purification and Blessing Ceremonies, Offerings, Taking Refuge, Installment of a plaque for ancestors or a lamp at the lamp pagoda, there is no set fee; the amount of the offering is voluntary. People have tried to swindle me instead of the other way around. You have to remember that I am the almsgiver, I am the one who is giving away the money. What you have given me are as droplets while what I am returning to you is a downpour. So, where is the swindling of money? We know that all those rumors which are circulated are all lies.

Next there is the rumor of sexual harassment. You know that swindlers usually swindle people out of money and sex. These are the two things a swindler is always after. What else can there be! Talking about sexual harrassment, let me think if it ever took place. [audience laughter] It happened once, [audience laughter] but it was her trying to take advantage of me and not the other way around! [audience laughter] Someone tried to make a pass at me but she failed! How can it be otherwise? Isn`t it true? You know the aesthetic standard of yogis is pretty high? [audience laughter] It is embarrassing to talk like this! [laughter and audience laughter] Anyway, if one gives this matter some thought, one will come to the right conclusion!

To become an adept, a cultivator must practice `chi.` When a yogi who engages in the Internal Practice of `chi, channels, and light drops` [Energy Yoga] attains a true internal realization, a certain power will be generated. He does not have to coerce others into a sexual relationship with him. In fact others will try to pursue a sexual liaison with him! Therefore this rumor that I took sexual advantage of others is absolutely untrue; in fact, it was the other way around. [audience applause] Mrs. Lu made the remark, `Grand Master, if one day you were to announce that you wanted some girl friends, there would immediately be a long line formed, like the line outside a lady`s powder room.` [audience laughter] This was what Mrs. Lu said. I did not say that! [audience laughter] I would not dare to make such a bold statement! [audience laughter] Mrs. Lu said that if I publicly announced that I wanted a mate, people would flock to me! [laughter and audience laughter] This is because a realized yogi or yogini will radiate a certain invisible light and power and many people, both male and female, find him or her irresistible and want to get close to him. It is also inevitable that, out of a devotion for the guru, a feeling of adoration arises. Along the path of cultivation, when one attains certain realizations, such phenomena will occur. For example, when Buddha Shakyamuni was meditating under the pipal tree, women such as Sundari and Cinca-manavika found him attractive and were drawn to him. They made excuses to get close to him. The Buddha had not tried to take advantage of them, it was they who wanted to take advantage of the Buddha. That is why a cultivator must maintain stability and not succumb to the seductions of money and sex.

Through actual practice, one will generate a stability and emit a radiance. One will also obtain the Clear Light. In the Scriptural school, actual practice is chanting. A single chanting is associated with a single moment of pure consciousness. In the Tantric school, actual practice is entering into Samadhi through the unbroken integration of mantra, mudra, and visualization [the purification of speech, body, and mind].

An Overview of the Buddhadharma Day 2
A discourse by Living Buddha Lian-sheng at Rainbow Villa, May 4, 1993.
Translated by Janny Chow