Press Conference with Living Buddha Lian-sheng
Translated by Janny Chow from the Chinese transcript. Edited by Master Kender Tomko
An Interview with Grand Master Lu at a Press Conference arranged by the True Buddha Diamond Temple of New York on September 4th, 1992.
(Footnotes in this chapter were written by Master Kender Tomko.)
[Q] What is the difference between a god and a Buddha?
[A] A Buddha is a person who has awakened and attained Enlightenment. A god is a being who is no longer in the physical realm, but has done many virtuous deeds and accumulated a great many merit before death. A god is not necessarily enlightened, whereas a Buddha is definitely someone who has achieved wisdom and enlightenment, as well as all virtue and merit.
[Q] Why did you establish the True Buddha School?
[A] In the beginning, we were just practicing Buddhism and there was no difference between us and other Buddhists but, gradually, the number of students grew. In time the need arose for an organization to be formed and we named it the True Buddha School. The prefix "True" represents the living truth of my own spiritual cultivation.
[Q] Is there any special meaning to the title "Living Buddha Lian-sheng"? How did the name "Living Buddha Lian-sheng" come into existence?
[A] Upon first encountering Buddhism, I was taken to a heaven and a voice came to me, saying that I was Lian Hua Tung Tsu1. Thus, "Lian" comes from the first word of Lian Hua Tung Tsu. Since I have been born into the human world, it is Lian-sheng[literally Lotus-born]. Later my guru also gave me the name Lian-sheng.
[Q] You just mentioned you have been to a heaven. How was this accomplished?
[A] It is quite difficult for people to imagine this. Prior to this experience, I too had no notion of what it meant. This experience is recorded in my books. Briefly, I was lying down and suddenly saw a circle of light before me. Then I found myself floating in the air and I went through this circle of light to arrive in the heavenly realms. There I met many heavenly beings.
Some people said that I must have been dreaming. But in fact I remained fully awake and conscious from 9:00 p.m. till 7:00 a.m. the next day. Throughout the night, my body lay prone while my spirit travelled the heavenly realms. Later I was able to confirm this experience. When one enters into a deep state of meditation, or Samadhi2 in Buddhist terms, the same experience can occur and one's consciousness can leave the body to travel anywhere. I can only explain it in this way.
[Q] What is the difference between your school and the other Buddhist schools? What is the political viewpoint of your school? For example, some people support either the Chinese National Party or the Democratic Progressive Party of Taiwan, or the Republican or Democratic Parties of the United States. How does your school face this question?
[A] In reply to your first question, the practice is Buddhist Tantra. The only difference lies in "Siddhi." This means the fruition or result of practice. The Pure Land3 of our school is called "The Maha Twin Lotus Ponds." This particular Pure Land has a unique mantra. Other than this difference, our teachings are the same as those of other Buddhist schools.
Regarding your second question, our school has no political affiliation. Although I have come from Taiwan, I am not aligned with either the Chinese National Party or the Democratic Progressive Party. I am impartial in order to bring spiritual liberation to all sentient beings, whatever their politics. We look upon all sentient beings with equanimity. How do we face politics?[/b] With the same heart of equanimity.
[Q] Suppose one of your students in Taiwan stands for election?
[A] Such a scenario does exist. Our organization in Taiwan is called the Chinese True Buddha Tantric Association and political parties solicit us for campaign support. But we refuse to take sides in political contests. All students retain political free will. Among the students, one heads a committee in the Democratic Progressive Party and we do not interfere. Many of our students are in the Chinese National Party, and we even have students who are generals and admirals. They, of course, are supporters of the Chinese National Party and we do not object to this.
[Q] The question is, given that many of the True Buddha School's teachings are expedient, how does one determine what is ethical and appropriate? Since you have the power of clairvoyance and, politically speaking, mistakes can be made...
[A] If we take sides in politics this will only create more disputes. That is why we look upon all sentient beings and all political parties with equanimity and refuse to direct the political consciousness of the students.
[Q] What I mean is, since you can help someone change one's fate and since you can also tell which direction is right or wrong, do you still let someone go ahead if you know that is in the wrong direction?
[A] But there are some matters which one cannot interfere and one still has to walk on the path according to one's fate. I have met personally with the leaders of both parties in Taiwan and they have asked me about their political futures. I could only answer with cryptic poems and leave them to figure out the meanings. Such things cannot be disclosed; you know such matters cannot be openly revealed.
[Q] Is the True Buddha School considered to be one of the schools of Buddhism? And what is the connection between the True Buddha School and the Chinese Buddhist Association or the Worldwide Buddhist Association?
[A] From one stand point, our fellowship is distinct from other Buddhist schools. Originally there was no distinction among religions, schools or sects. From the perspective of a truly enlightened person, there is only the difference between being "lost" and being "awakened." Then what gave rise to the different religions, schools and sects?[/b] This occurred because many paths or methods of teachings developed. When people practice according to a particular pathway, a particular sect is formed. If people follow the True Buddha Pathway, then this gives rise to the True Buddha School. When people follow the teaching of Buddha, it gives rise to Buddhism. There is no fundamental distinction. For example, consider our relationship with the Chinese Buddhist Association. The Eminent Master Wu Ming of this Association has visited the Ling Shen Ching Tze Temple in Redmond and I also have visited his Ocean Bright Temple in Taiwan. We have kept in touch with each other. All minds of spiritual cultivation are connected. It is just a matter of stronger connections with some groups and less interactions with others. From the profound perspective of inner spiritual cultivation, there is only one goal and all boundaries of religions, schools and sects must be transcended.
[Q] If religions are different methods of cultivation and if we are all going in the same direction, even though we are walking different paths, then the result should be the same. Why then did the Living Buddha say earlier that the Siddhi of the True Buddha School is different from other Buddhist schools? Is this not self-contradictory?
[A] It is like this: there are different Siddhis with different fruitions. Actually, in spiritual cultivation, the spiritual powers of the people who are still "under illusion" and those who are "awakened" are different. Let us talk about some major religions such as Catholicism and Protestantism. From the Buddhist perspective, these two are Heavenly Pathways because their goal (their fruition) is Heaven. There are other levels of fruition. In Buddhism, there are four levels of Holy Realms: Buddhas, Bodhisattvas, Solitary-buddhas, and Arhats. We should abolish the boundaries between groups and schools because, generally speaking, we are all doing spiritual cultivation. But it is true that people arrive at different fruition levels.
[Q] In other words, they are going in the same direction, but at different levels. Is this what you mean?
[A] Yes, they are going towards different levels.
[Q] Then, is the level of True Buddha School higher than that of historical Buddhism?
[A] I consider them to be the same because the Siddhi of the Maha Twin Lotus Ponds is equivalent to the Western Paradise[Sukhavati].4
[Q] What is the comparison between yourself as "Living Buddha" and the Tibetan Living Buddhas?
[A] This is a similarity: a person can only be regarded as a living Buddha if he has mastered his life and birth. This means that he can be born anywhere he wants to be born in his next life. It also means he can decide when and where he wants to die. An ordinary person has no control over his life and death and no idea where his next rebirth will be.
As for the title "Living Buddha," it was given to me by my students to acknowledge the level I have attained. One may ask whether there was any confirmation from other people and other Living Buddhas? Yes, because many of my students are Tibetan tulkus5 (Living Buddhas) and a Tibetan tulku also gave me a Teaching throne, like the one on which I now sit. I can use such a teaching throne because an eminent Tibetan tulku has presented it to me. However, the differences among Living Buddhas are many.
[Q] I have read that there are expedient practices in the True Buddha School which indicates that the physical needs of the general people are not ignored. But, aren't these in conflict with the Buddhist doctrine that the physical body is all illusory?
[A] It is like this: to help sentient beings to achieve spiritual liberation, one must engage the world and the people of the world. To pay attention solely to inner cultivation, cloistered as a hermit in the mountains, prevents one from helping others because the gulf between oneself and others is too great. One can liberate only oneself this way. In order to become one with people, one has to live among them, identify with them, and live in their manner. Yet, one must at the same time transcend the ordinary daily life in order to be of service. This is a more direct way of helping sentient beings and an adaptation of the classical approach.
[Q] My other question is, you said your title of Living Buddha was given to you by your students. How did it happen? Through election or some kind of congregation?6
[A] I can explain it to you. In the beginning, I received the Acharya Empowerment. An acharya7 is a master, a teacher. So my calling cards were printed with the name "Master Sheng-yen Lu." Later I gave some of my students the Acharya Empowerment, like these acharyas here today. Then my students started to say, "We are masters now and our teacher is also a master. Shouldn't there be some distinction?" So, one of the masters went out and secretly had printed some new cards which read "Living Buddha Sheng-yen Lu." These he put in the Ling Shen Ching Tze Temple. When I went to the Ling Shen Ching Tze Temple and saw the cards, I realized that I had been promoted. This is the origin of the title. It sounds as if the title was very easy to come by but, in fact, I have been cultivating for twenty-two years and have arrived at the level that corresponds to this title. I would feel very embarrassed otherwise.
Therefore, the origin of this is a decision made by other masters of this school.
I very much appreciate all of you taking time out of your busy schedules to attend this press conference. It is wonderful that so many journalists have such interest in our school.
[Q] I would like to ask the Living Buddha some questions. I am a reporter from the Voice of America in Washington D.C.. My first question is: The United States is a country that allows its people freedom of religion. Undoubtedly, Christianity is the most prevalent8 religion in the United States while Buddhism is a religion in the minority, as the numbers of Chinese people are in the minority. How do you feel about the spreading of Buddhism in this country? Specifically what benefit can Buddhist bring to the hi-tech, quick-paced way of life in the United States?
[A] Each religion has its own birthplace and its own directions of spreading. These factors have given rise to the formation of many religions. In the case of Buddhism, it is more prevalent in the East, in the regions of Tibet, China, Korea, Japan and Southeast Asia. In the Western world, Christianity dominates. We cannot deny the great benefit of the Christian means of salvation because it can expand the consciousness of human beings and even enable them to obtain rebirth in the Heavenly Kingdom. I feel, however, that the teaching of Buddhism is as vast and deep as the ocean. I believe if one studies in depth the Inner Eastern Ways, such as those of India and China, one will realize that this knowledge is unlimited.
Just take the Buddhist Tripitaka9, for example. Its volumes can fill up a library. The Bible itself is just one volume. This is because while Jesus spent only three years in teaching, whereas Buddha Shakyamuni spent forty nine years teaching. Not only is the approach different, the Buddhist teachings are vast and deep, while that of Christianity is much more limited.
Why, then, has Christianity spread so widely? Through being an expedient method of salvation, as we have previously discussed. If we want to spread Buddhism, we must approach Buddhism's vast and deep doctrines in stages. We should begin with an expedient means as a way to give the Buddha Way to more people. Then, people can go on to the Path of the Sages10. This is more difficult but it leads to a realm that is very high. To reach this peak condition requires truly exceptional methods. In a way, classical Buddhist neglect of expedient teachings to the complete focus on the Path of the Sages has limited the number of sentient beings delivered. My intention is that the True Buddha School integrate the expedient and the profound teachings to bring spiritual awakening to far more people.
[Q] Do you feel that all countries in this world should allow freedom of religion, including communist and socialist countries, such as Mainland China?
[A] Religions are intended to focus on the spiritual level. On the surface, the peoples in communist countries live only on a material level, but they also have their spiritual side. One day, when they can hear about the Buddha Way, their spirituality also will manifest completely. In other words, under the material surface is the inner world of spirituality which is much more vast. Although communist governments do not talk openly about religions and consider them merely superstitious, if the seed of Truth is allowed to be planted, the people's hearts and spirits will at once accept it. My books are published in Taiwan, Singapore and Hong Kong. Hong Kong then distributes the books worldwide. People have brought my books into Mainland China. Many people in Shanghai, Quen Min, Canton, Tian Jun, and Beijing write to seek refuge in me after they have read my books, and I receive letters every day from Mainland China, where we have more than twenty thousand students. The students in Tian Jun set up a society, the Fa Jun Tang, but unfortunately the leader of the society ... I had better not discuss this situation further.
[Q] Why do so many people revere you? What kind of power do you have? Did this power come from the Buddhas or some other source? Did your charisma come from your studies of the profound philosophies?
[A] I think it is like this: I practice the Buddha Tantra. What is the Tantra? In this practice, one externally cultivates the purification of body, and speech mind11. Internally, one cultivates union with the Nature of the Universe. There are five kinds of great Wisdom in Tantra, and these correspond to the Great Buddha Wisdoms of exoteric Buddhism. By realizing these Five Wisdoms12, one realizes the Truth of the Universe, and so one can generate transcendental power. By integrating this transcendental power with the Wisdoms, one can guide and awaken sentient beings.
[Q] If the Buddha Way has infinite power, how do you use your infinite Buddha power to help the United States? The economy is ailing and there has just been a terrible natural disaster in the Southeast [United States]?
[A] First, we who have transcendental power say that, "When the wind comes, one has to become the wind; when the water comes, one has to become the water." The Universe is comprised of the subtle elements earth, water, fire, wind, and space13. Since these five elements have formed this Universe, by merging enlightened awareness with them one becomes the Universe and can cause profound phenomenal transformations. One can project the five subtle elements of one's body into the Universe to alter the Consciousness of the Universe. In this way, the human race and the world can be saved. That is why the Tantric teaching says, "When there is a great flood, one has to become the water. When there is a strong wind, one has to become the wind. When there is fire, one has to enter into the fire." One has to become one with the Universe to turn the wheel of the Buddhist Law throughout the Universe.
[Q] The Siddhi of the True Buddha School is almost identical to that of the Pure Land School. Is there any evidence supporting the existence of this Siddhi? The Pure Land School is based on the Amitabha Scripture.
[A] Since you pose this question, I can take this opportunity to make a clarification. Buddha Shakyamuni has said, "To the west, passing one hundred thousand billion Buddha-lands, there is a world called Ultimate Bliss[Sukhavati]." This is recorded in the Amitabha Scripture. Between here and Sukhavati, one has to pass one hundred thousand billion Buddha-lands, which are, of course, many, many uncountable Pure Lands.
In fact, in the Buddhist Scriptures, the most famous Pure Lands are the Pure Lands of the Maitreya Bodhisattva, Amitabha, Aksobhya Buddha, those of Avatamsaka, and so forth. One has to remember that Buddha Shakyamuni himself has said that there are one hundred thousand billion Buddha-lands to the west. I personally have been to our Maha Twin Lotus Ponds and many students and masters have also been there.
There is specific supporting evidence: many death row prisoners in the Singapore Chang-yi Prison have taken refuge in our school and practiced the True Buddha Tantra. Subsequently, nine were found to have sariras14 [special relics] in their bodies after execution and cremation, just like the great practitioners who have attained Enlightenment. The formation of sariras prove that they were reborn to the Pure Land and also have become Buddhas.
Now, if death row prisoners can become Buddhas, then certainly all sentient beings can as well. It also demonstrates the power of the True Buddha Tantra by which they were able to arrive at the Siddhi, the Maha Twin Lotus Ponds. Thus this spiritual practice has proven to have great power.
[Q] Besides students of this school, can other people...
[A] I think as long as one cultivates the True Buddha Tantra, one can go to the Maha Twin Lotus Ponds. By creating such a connection, one can obtain this kind of result automatically.
[Q] What is the difference between practicing Buddhism as a layperson and as a renunciate? You have said that, since 1986, you have been a monk. Do you feel there is any difference?
[A] There are many precepts and abstinences specific to the life of a renunciate. There are many places a monk cannot go, don't you agree? Although our motives may be immaculate, many people would comment, "How can a monk like you come to a place like this?" This can be embarrassing. So, there are differences. Also, a renunciate has to forswear many activities15. A lay Buddhist is outwardly the same as other worldly people in terms of livelihood, raising children and so forth. A renunciate minimizes household activities.
[Q] Grand Master mentioned earlier that one has to merge with the world in order to deliver sentient beings. But Milarepa secluded himself inside mountain caves for many years and applied transcendental power to help the sentient beings from afar. Can Grand Master explain the differences?
[A] I should say that this concerns the disposition of the individual. Actually, in the beginning, Milarepa16 also wanted to build temples. But finally he decided that his fate was to do cultivation in a cave deep in the mountains. Everyone's karma with sentient beings is different. Some prefer to engage with the world to deliver sentient beings, while others prefer solitary cultivation in the mountains, like Milarepa. He enjoyed helping the sentient beings more from his cave in the mountains. My disposition in this regard is half and half. Maybe a day will come when I too will hide in the deep mountains. Sometimes, when one's karma with the world is complete one may decide that no further service and teaching work is appropriate, and it is time for one to become a hermit. I also would like to lead the quiet life of a hermit and hear some simpler sounds.
[Q] When I first encountered the True Buddha School and mentioned it to some friends, they asked me why this School is not strictly vegetarian. Some other Buddhist schools also have raised this issue. I think many people would like to know. What is your response?
[A] Our school's practice is in fact Tantric. In Tantric cultivation, practitioners need not be vegetarian. In Tibetan Tantra, the practitioners do not stick to a vegetarian diet; they will pray and deliver the spirit of the animal before they eat. Also, Buddha Shakyamuni, in India, stated that one could consume meat provided that the animal had not been killed for oneself and one had not seen or heard the animal being killed. This kind of meat is known as "clean meat." Buddha Shakyamuni did not instruct all his students to be vegetarian. Buddha Shakyamuni himself ate "clean meat," also did his ten chief disciples and the five hundred arhats.
Who then originated this vegetarian practice in Buddhism? It was Emperor Wu of the Liang Dynasty in China, who felt that renunciates should be strictly vegetarian. So he used his imperial position and power to enforce this rule which had not been part of Indian Buddhism. The Chinese like to do things their own way. In fact, when Buddhism spread to China, many of the traditional Buddhist codes governing daily life were altered. Originally in India, at the time of the Buddha, renunciates did not engage in labor but went with a begging bowl from door to door. When Buddhism spread to China, this custom was changed by the Zen Master Pa-chang Huai-hai, who said, "We should farm and be self-reliant. One who does not work that day, will not eat that day." So customs change according to times and cultural context. We are Tantric practitioners and from this perspective, it does not matter whether one is vegetarian or not.
[Q] Can the spirit of the animal indeed be delivered?
[A] I believe that our Tantric students can use the power of sacred mantras and visualization to help the spirits of the animals. If we don't, who would? It is better to contact them and help them.
[Q] Buddhism stresses compassion. The point of vegetarianism is to be compassionate rather than obtain food through the suffering of living beings. So shouldn't one choose to avoid others' suffering whenever one can?
[A] Among my students, some are vegetarian, such as Rev. Shiao Kwong who currently stays at Rainbow Villa. I would not tell him, "You are a True Buddha School student, you must do what I do and eat meat." I would tell him, "You like to be a vegetarian; that is very good! Go ahead." Among the renunciates of our school, many are vegetarian, and I would not persuade them otherwise. If one finds this rule to be beneficial and compassionate, then do it. However, one should still do the Ritual Offering before the meal.
Regarding the question of compassion: of course, under this premise, one should not eat meat and monks especially should not. But we are actually more compassionate. We deliver the animal first and, afterwards, we only eat what is left behind after the spirit has been delivered. Also, we have not killed the animal in order to eat it and I do not condone that. For example, I do not advocate that, when one wants to make chicken soup, one should go to the market to buy a live chicken. That is very cruel. That was why Buddha Shakyamuni advocated "clean meat." If you invite me to dinner then buy and kill a live chicken especially for me, then it is inappropriate.
[Q] How many people have received the initiation empowerment from you? What is the topic of your teaching going to be at tomorrow's fire puja?
[A] Currently there are one million students. The number is derived from the number of refuge certificates which we have given out. There are fifty two meditation masters in the school.
[Q] Can you be more specific on the number of students?
[A] The number increases every day. Just today, I have received several thousand requests for refuge. It seems that the number is changing every moment. But based on the number of certificates issued, there are a million students. Presently the Ling Shen Ching Tze Temple in the Seattle area is one of several issuing certificates. Many local chapters, such as Hong Kong and New York, also print and issue certificates to students seeking refuge. The chapters in Malaysia, Singapore, Hong Kong and Indonesia issue certificates every day. This makes it hard to obtain an accurate number.
Tomorrow, since we are having a fire ceremony, which is an offering to the higher realms, I will talk about the fire and its significance in tantric practice.
[The moderator of the press conference interrupts. "We only have three minutes left for questions. It is a very rare opportunity to meet the Living Buddha and be able to ask him questions. Living Buddha Lian-sheng's wisdom is that of Buddha. If you miss your chance now, it is hard to know when another will present itself." Living Buddha Lian-sheng responds:]
You say I have the wisdom of Buddha. This really concerns me. I will be finished if you ask a really tough question and I am unable to answer! Actually I was a journalist before.
[Q] With which newspaper?
[A] When in Taiwan I wrote copiously and most of my pieces were published in the People's Voice and the Taiwan Daily in Taichong. There were also the Young Warriors, the Youth Daily, and many newspapers in the military, such as the Flying Camels and the Honest Service. Much of the news about army life was written by me because I served in the army for ten years, after graduation from the Jung Jeng Polytechnic College. I learned how to write during those years. That is how I have become able to have a hundred books published. The hundred and first book was just finished and I am now writing the hundred and second.
[Q] Can Grand Master tell us which countries you will be visiting after you leave New York?
[A] In November I will be visiting the Dominican Republic and in December Hong Kong, Singapore and Malaysia. This is the itinerary through the end of the year.
[Q] Is there any kind of standard that we can use to distinguish between what is true and not true?
[A] As a matter of fact, it is very hard to distinguish what is true and what is false in the world. One knows that truth is always accompanied by falsehood. But Buddha Shakyamuni said that one can use the Three Dharma Seals to determine if a teaching or Dharma is authentically Buddhist.
The first is the Seal of Impermanence: all phenomena in the world are undergoing transformation and are impermanent. Thus, a true master will peach impermanence.
The second is the Seal of Marklessness. Teachings that presume the self-existence of the individual are not true teachings of the Buddha.
The third seal is Nirvana, the cessation of all outflow of passion[and cyclical existence17].
These are the Three Seals of Buddhism by which one can identify authentic Buddhist teaching.
In Tantric Buddhism, one uses the Five Wisdoms to prove if something is true or false. As one can look up the Five Wisdoms in the scriptures, I don't think I need to go into them here. There is a lot of confusion in the world. I say "I am true," but someone else says I am "false." I say "he is wrong," but he says he is "right." I can't figure them out.[laughter]
Tantra uses the Five Wisdoms to identify true teachings, and Scriptural Buddhism applies the Three Seals to determine whether or not a teaching is authentic. We call ourselves the "True Buddha School", but others could call us the "False Buddha School". There is nothing I can do about it if people say we are false. However, I have inner realization and clear understanding. The goal of Buddhist cultivation is to achieve this inner realization, then one will definitely know what is true. If one doesn't understand, then one is still being deluded. If one is still under delusion, how can one be qualified to distinguish between true and false? Therefore, in our cultivation, we must strive for this understanding.18
[Q] The last question is: how can one arrive at the Western Paradise?
[A] Her question is: how can one find the Western Paradise? This is what the Tantra teaches: the body, speech and mind of an ordinary being are obscured. By purifying the body, speech and mind, one transforms them into the Three Secrets. The Three Secrets become one and that is the Unification of the Three Secrets. Reaching this stage, that is, transforming the ....max.char.limitation on this forum post reached....
Translated by Janny Chow from the Chinese transcript. Edited by Master Kender Tomko
An Interview with Grand Master Lu at a Press Conference arranged by the True Buddha Diamond Temple of New York on September 4th, 1992.
(Footnotes in this chapter were written by Master Kender Tomko.)
[Q] What is the difference between a god and a Buddha?
[A] A Buddha is a person who has awakened and attained Enlightenment. A god is a being who is no longer in the physical realm, but has done many virtuous deeds and accumulated a great many merit before death. A god is not necessarily enlightened, whereas a Buddha is definitely someone who has achieved wisdom and enlightenment, as well as all virtue and merit.
[Q] Why did you establish the True Buddha School?
[A] In the beginning, we were just practicing Buddhism and there was no difference between us and other Buddhists but, gradually, the number of students grew. In time the need arose for an organization to be formed and we named it the True Buddha School. The prefix "True" represents the living truth of my own spiritual cultivation.
[Q] Is there any special meaning to the title "Living Buddha Lian-sheng"? How did the name "Living Buddha Lian-sheng" come into existence?
[A] Upon first encountering Buddhism, I was taken to a heaven and a voice came to me, saying that I was Lian Hua Tung Tsu1. Thus, "Lian" comes from the first word of Lian Hua Tung Tsu. Since I have been born into the human world, it is Lian-sheng[literally Lotus-born]. Later my guru also gave me the name Lian-sheng.
[Q] You just mentioned you have been to a heaven. How was this accomplished?
[A] It is quite difficult for people to imagine this. Prior to this experience, I too had no notion of what it meant. This experience is recorded in my books. Briefly, I was lying down and suddenly saw a circle of light before me. Then I found myself floating in the air and I went through this circle of light to arrive in the heavenly realms. There I met many heavenly beings.
Some people said that I must have been dreaming. But in fact I remained fully awake and conscious from 9:00 p.m. till 7:00 a.m. the next day. Throughout the night, my body lay prone while my spirit travelled the heavenly realms. Later I was able to confirm this experience. When one enters into a deep state of meditation, or Samadhi2 in Buddhist terms, the same experience can occur and one's consciousness can leave the body to travel anywhere. I can only explain it in this way.
[Q] What is the difference between your school and the other Buddhist schools? What is the political viewpoint of your school? For example, some people support either the Chinese National Party or the Democratic Progressive Party of Taiwan, or the Republican or Democratic Parties of the United States. How does your school face this question?
[A] In reply to your first question, the practice is Buddhist Tantra. The only difference lies in "Siddhi." This means the fruition or result of practice. The Pure Land3 of our school is called "The Maha Twin Lotus Ponds." This particular Pure Land has a unique mantra. Other than this difference, our teachings are the same as those of other Buddhist schools.
Regarding your second question, our school has no political affiliation. Although I have come from Taiwan, I am not aligned with either the Chinese National Party or the Democratic Progressive Party. I am impartial in order to bring spiritual liberation to all sentient beings, whatever their politics. We look upon all sentient beings with equanimity. How do we face politics?[/b] With the same heart of equanimity.
[Q] Suppose one of your students in Taiwan stands for election?
[A] Such a scenario does exist. Our organization in Taiwan is called the Chinese True Buddha Tantric Association and political parties solicit us for campaign support. But we refuse to take sides in political contests. All students retain political free will. Among the students, one heads a committee in the Democratic Progressive Party and we do not interfere. Many of our students are in the Chinese National Party, and we even have students who are generals and admirals. They, of course, are supporters of the Chinese National Party and we do not object to this.
[Q] The question is, given that many of the True Buddha School's teachings are expedient, how does one determine what is ethical and appropriate? Since you have the power of clairvoyance and, politically speaking, mistakes can be made...
[A] If we take sides in politics this will only create more disputes. That is why we look upon all sentient beings and all political parties with equanimity and refuse to direct the political consciousness of the students.
[Q] What I mean is, since you can help someone change one's fate and since you can also tell which direction is right or wrong, do you still let someone go ahead if you know that is in the wrong direction?
[A] But there are some matters which one cannot interfere and one still has to walk on the path according to one's fate. I have met personally with the leaders of both parties in Taiwan and they have asked me about their political futures. I could only answer with cryptic poems and leave them to figure out the meanings. Such things cannot be disclosed; you know such matters cannot be openly revealed.
[Q] Is the True Buddha School considered to be one of the schools of Buddhism? And what is the connection between the True Buddha School and the Chinese Buddhist Association or the Worldwide Buddhist Association?
[A] From one stand point, our fellowship is distinct from other Buddhist schools. Originally there was no distinction among religions, schools or sects. From the perspective of a truly enlightened person, there is only the difference between being "lost" and being "awakened." Then what gave rise to the different religions, schools and sects?[/b] This occurred because many paths or methods of teachings developed. When people practice according to a particular pathway, a particular sect is formed. If people follow the True Buddha Pathway, then this gives rise to the True Buddha School. When people follow the teaching of Buddha, it gives rise to Buddhism. There is no fundamental distinction. For example, consider our relationship with the Chinese Buddhist Association. The Eminent Master Wu Ming of this Association has visited the Ling Shen Ching Tze Temple in Redmond and I also have visited his Ocean Bright Temple in Taiwan. We have kept in touch with each other. All minds of spiritual cultivation are connected. It is just a matter of stronger connections with some groups and less interactions with others. From the profound perspective of inner spiritual cultivation, there is only one goal and all boundaries of religions, schools and sects must be transcended.
[Q] If religions are different methods of cultivation and if we are all going in the same direction, even though we are walking different paths, then the result should be the same. Why then did the Living Buddha say earlier that the Siddhi of the True Buddha School is different from other Buddhist schools? Is this not self-contradictory?
[A] It is like this: there are different Siddhis with different fruitions. Actually, in spiritual cultivation, the spiritual powers of the people who are still "under illusion" and those who are "awakened" are different. Let us talk about some major religions such as Catholicism and Protestantism. From the Buddhist perspective, these two are Heavenly Pathways because their goal (their fruition) is Heaven. There are other levels of fruition. In Buddhism, there are four levels of Holy Realms: Buddhas, Bodhisattvas, Solitary-buddhas, and Arhats. We should abolish the boundaries between groups and schools because, generally speaking, we are all doing spiritual cultivation. But it is true that people arrive at different fruition levels.
[Q] In other words, they are going in the same direction, but at different levels. Is this what you mean?
[A] Yes, they are going towards different levels.
[Q] Then, is the level of True Buddha School higher than that of historical Buddhism?
[A] I consider them to be the same because the Siddhi of the Maha Twin Lotus Ponds is equivalent to the Western Paradise[Sukhavati].4
[Q] What is the comparison between yourself as "Living Buddha" and the Tibetan Living Buddhas?
[A] This is a similarity: a person can only be regarded as a living Buddha if he has mastered his life and birth. This means that he can be born anywhere he wants to be born in his next life. It also means he can decide when and where he wants to die. An ordinary person has no control over his life and death and no idea where his next rebirth will be.
As for the title "Living Buddha," it was given to me by my students to acknowledge the level I have attained. One may ask whether there was any confirmation from other people and other Living Buddhas? Yes, because many of my students are Tibetan tulkus5 (Living Buddhas) and a Tibetan tulku also gave me a Teaching throne, like the one on which I now sit. I can use such a teaching throne because an eminent Tibetan tulku has presented it to me. However, the differences among Living Buddhas are many.
[Q] I have read that there are expedient practices in the True Buddha School which indicates that the physical needs of the general people are not ignored. But, aren't these in conflict with the Buddhist doctrine that the physical body is all illusory?
[A] It is like this: to help sentient beings to achieve spiritual liberation, one must engage the world and the people of the world. To pay attention solely to inner cultivation, cloistered as a hermit in the mountains, prevents one from helping others because the gulf between oneself and others is too great. One can liberate only oneself this way. In order to become one with people, one has to live among them, identify with them, and live in their manner. Yet, one must at the same time transcend the ordinary daily life in order to be of service. This is a more direct way of helping sentient beings and an adaptation of the classical approach.
[Q] My other question is, you said your title of Living Buddha was given to you by your students. How did it happen? Through election or some kind of congregation?6
[A] I can explain it to you. In the beginning, I received the Acharya Empowerment. An acharya7 is a master, a teacher. So my calling cards were printed with the name "Master Sheng-yen Lu." Later I gave some of my students the Acharya Empowerment, like these acharyas here today. Then my students started to say, "We are masters now and our teacher is also a master. Shouldn't there be some distinction?" So, one of the masters went out and secretly had printed some new cards which read "Living Buddha Sheng-yen Lu." These he put in the Ling Shen Ching Tze Temple. When I went to the Ling Shen Ching Tze Temple and saw the cards, I realized that I had been promoted. This is the origin of the title. It sounds as if the title was very easy to come by but, in fact, I have been cultivating for twenty-two years and have arrived at the level that corresponds to this title. I would feel very embarrassed otherwise.
Therefore, the origin of this is a decision made by other masters of this school.
I very much appreciate all of you taking time out of your busy schedules to attend this press conference. It is wonderful that so many journalists have such interest in our school.
[Q] I would like to ask the Living Buddha some questions. I am a reporter from the Voice of America in Washington D.C.. My first question is: The United States is a country that allows its people freedom of religion. Undoubtedly, Christianity is the most prevalent8 religion in the United States while Buddhism is a religion in the minority, as the numbers of Chinese people are in the minority. How do you feel about the spreading of Buddhism in this country? Specifically what benefit can Buddhist bring to the hi-tech, quick-paced way of life in the United States?
[A] Each religion has its own birthplace and its own directions of spreading. These factors have given rise to the formation of many religions. In the case of Buddhism, it is more prevalent in the East, in the regions of Tibet, China, Korea, Japan and Southeast Asia. In the Western world, Christianity dominates. We cannot deny the great benefit of the Christian means of salvation because it can expand the consciousness of human beings and even enable them to obtain rebirth in the Heavenly Kingdom. I feel, however, that the teaching of Buddhism is as vast and deep as the ocean. I believe if one studies in depth the Inner Eastern Ways, such as those of India and China, one will realize that this knowledge is unlimited.
Just take the Buddhist Tripitaka9, for example. Its volumes can fill up a library. The Bible itself is just one volume. This is because while Jesus spent only three years in teaching, whereas Buddha Shakyamuni spent forty nine years teaching. Not only is the approach different, the Buddhist teachings are vast and deep, while that of Christianity is much more limited.
Why, then, has Christianity spread so widely? Through being an expedient method of salvation, as we have previously discussed. If we want to spread Buddhism, we must approach Buddhism's vast and deep doctrines in stages. We should begin with an expedient means as a way to give the Buddha Way to more people. Then, people can go on to the Path of the Sages10. This is more difficult but it leads to a realm that is very high. To reach this peak condition requires truly exceptional methods. In a way, classical Buddhist neglect of expedient teachings to the complete focus on the Path of the Sages has limited the number of sentient beings delivered. My intention is that the True Buddha School integrate the expedient and the profound teachings to bring spiritual awakening to far more people.
[Q] Do you feel that all countries in this world should allow freedom of religion, including communist and socialist countries, such as Mainland China?
[A] Religions are intended to focus on the spiritual level. On the surface, the peoples in communist countries live only on a material level, but they also have their spiritual side. One day, when they can hear about the Buddha Way, their spirituality also will manifest completely. In other words, under the material surface is the inner world of spirituality which is much more vast. Although communist governments do not talk openly about religions and consider them merely superstitious, if the seed of Truth is allowed to be planted, the people's hearts and spirits will at once accept it. My books are published in Taiwan, Singapore and Hong Kong. Hong Kong then distributes the books worldwide. People have brought my books into Mainland China. Many people in Shanghai, Quen Min, Canton, Tian Jun, and Beijing write to seek refuge in me after they have read my books, and I receive letters every day from Mainland China, where we have more than twenty thousand students. The students in Tian Jun set up a society, the Fa Jun Tang, but unfortunately the leader of the society ... I had better not discuss this situation further.
[Q] Why do so many people revere you? What kind of power do you have? Did this power come from the Buddhas or some other source? Did your charisma come from your studies of the profound philosophies?
[A] I think it is like this: I practice the Buddha Tantra. What is the Tantra? In this practice, one externally cultivates the purification of body, and speech mind11. Internally, one cultivates union with the Nature of the Universe. There are five kinds of great Wisdom in Tantra, and these correspond to the Great Buddha Wisdoms of exoteric Buddhism. By realizing these Five Wisdoms12, one realizes the Truth of the Universe, and so one can generate transcendental power. By integrating this transcendental power with the Wisdoms, one can guide and awaken sentient beings.
[Q] If the Buddha Way has infinite power, how do you use your infinite Buddha power to help the United States? The economy is ailing and there has just been a terrible natural disaster in the Southeast [United States]?
[A] First, we who have transcendental power say that, "When the wind comes, one has to become the wind; when the water comes, one has to become the water." The Universe is comprised of the subtle elements earth, water, fire, wind, and space13. Since these five elements have formed this Universe, by merging enlightened awareness with them one becomes the Universe and can cause profound phenomenal transformations. One can project the five subtle elements of one's body into the Universe to alter the Consciousness of the Universe. In this way, the human race and the world can be saved. That is why the Tantric teaching says, "When there is a great flood, one has to become the water. When there is a strong wind, one has to become the wind. When there is fire, one has to enter into the fire." One has to become one with the Universe to turn the wheel of the Buddhist Law throughout the Universe.
[Q] The Siddhi of the True Buddha School is almost identical to that of the Pure Land School. Is there any evidence supporting the existence of this Siddhi? The Pure Land School is based on the Amitabha Scripture.
[A] Since you pose this question, I can take this opportunity to make a clarification. Buddha Shakyamuni has said, "To the west, passing one hundred thousand billion Buddha-lands, there is a world called Ultimate Bliss[Sukhavati]." This is recorded in the Amitabha Scripture. Between here and Sukhavati, one has to pass one hundred thousand billion Buddha-lands, which are, of course, many, many uncountable Pure Lands.
In fact, in the Buddhist Scriptures, the most famous Pure Lands are the Pure Lands of the Maitreya Bodhisattva, Amitabha, Aksobhya Buddha, those of Avatamsaka, and so forth. One has to remember that Buddha Shakyamuni himself has said that there are one hundred thousand billion Buddha-lands to the west. I personally have been to our Maha Twin Lotus Ponds and many students and masters have also been there.
There is specific supporting evidence: many death row prisoners in the Singapore Chang-yi Prison have taken refuge in our school and practiced the True Buddha Tantra. Subsequently, nine were found to have sariras14 [special relics] in their bodies after execution and cremation, just like the great practitioners who have attained Enlightenment. The formation of sariras prove that they were reborn to the Pure Land and also have become Buddhas.
Now, if death row prisoners can become Buddhas, then certainly all sentient beings can as well. It also demonstrates the power of the True Buddha Tantra by which they were able to arrive at the Siddhi, the Maha Twin Lotus Ponds. Thus this spiritual practice has proven to have great power.
[Q] Besides students of this school, can other people...
[A] I think as long as one cultivates the True Buddha Tantra, one can go to the Maha Twin Lotus Ponds. By creating such a connection, one can obtain this kind of result automatically.
[Q] What is the difference between practicing Buddhism as a layperson and as a renunciate? You have said that, since 1986, you have been a monk. Do you feel there is any difference?
[A] There are many precepts and abstinences specific to the life of a renunciate. There are many places a monk cannot go, don't you agree? Although our motives may be immaculate, many people would comment, "How can a monk like you come to a place like this?" This can be embarrassing. So, there are differences. Also, a renunciate has to forswear many activities15. A lay Buddhist is outwardly the same as other worldly people in terms of livelihood, raising children and so forth. A renunciate minimizes household activities.
[Q] Grand Master mentioned earlier that one has to merge with the world in order to deliver sentient beings. But Milarepa secluded himself inside mountain caves for many years and applied transcendental power to help the sentient beings from afar. Can Grand Master explain the differences?
[A] I should say that this concerns the disposition of the individual. Actually, in the beginning, Milarepa16 also wanted to build temples. But finally he decided that his fate was to do cultivation in a cave deep in the mountains. Everyone's karma with sentient beings is different. Some prefer to engage with the world to deliver sentient beings, while others prefer solitary cultivation in the mountains, like Milarepa. He enjoyed helping the sentient beings more from his cave in the mountains. My disposition in this regard is half and half. Maybe a day will come when I too will hide in the deep mountains. Sometimes, when one's karma with the world is complete one may decide that no further service and teaching work is appropriate, and it is time for one to become a hermit. I also would like to lead the quiet life of a hermit and hear some simpler sounds.
[Q] When I first encountered the True Buddha School and mentioned it to some friends, they asked me why this School is not strictly vegetarian. Some other Buddhist schools also have raised this issue. I think many people would like to know. What is your response?
[A] Our school's practice is in fact Tantric. In Tantric cultivation, practitioners need not be vegetarian. In Tibetan Tantra, the practitioners do not stick to a vegetarian diet; they will pray and deliver the spirit of the animal before they eat. Also, Buddha Shakyamuni, in India, stated that one could consume meat provided that the animal had not been killed for oneself and one had not seen or heard the animal being killed. This kind of meat is known as "clean meat." Buddha Shakyamuni did not instruct all his students to be vegetarian. Buddha Shakyamuni himself ate "clean meat," also did his ten chief disciples and the five hundred arhats.
Who then originated this vegetarian practice in Buddhism? It was Emperor Wu of the Liang Dynasty in China, who felt that renunciates should be strictly vegetarian. So he used his imperial position and power to enforce this rule which had not been part of Indian Buddhism. The Chinese like to do things their own way. In fact, when Buddhism spread to China, many of the traditional Buddhist codes governing daily life were altered. Originally in India, at the time of the Buddha, renunciates did not engage in labor but went with a begging bowl from door to door. When Buddhism spread to China, this custom was changed by the Zen Master Pa-chang Huai-hai, who said, "We should farm and be self-reliant. One who does not work that day, will not eat that day." So customs change according to times and cultural context. We are Tantric practitioners and from this perspective, it does not matter whether one is vegetarian or not.
[Q] Can the spirit of the animal indeed be delivered?
[A] I believe that our Tantric students can use the power of sacred mantras and visualization to help the spirits of the animals. If we don't, who would? It is better to contact them and help them.
[Q] Buddhism stresses compassion. The point of vegetarianism is to be compassionate rather than obtain food through the suffering of living beings. So shouldn't one choose to avoid others' suffering whenever one can?
[A] Among my students, some are vegetarian, such as Rev. Shiao Kwong who currently stays at Rainbow Villa. I would not tell him, "You are a True Buddha School student, you must do what I do and eat meat." I would tell him, "You like to be a vegetarian; that is very good! Go ahead." Among the renunciates of our school, many are vegetarian, and I would not persuade them otherwise. If one finds this rule to be beneficial and compassionate, then do it. However, one should still do the Ritual Offering before the meal.
Regarding the question of compassion: of course, under this premise, one should not eat meat and monks especially should not. But we are actually more compassionate. We deliver the animal first and, afterwards, we only eat what is left behind after the spirit has been delivered. Also, we have not killed the animal in order to eat it and I do not condone that. For example, I do not advocate that, when one wants to make chicken soup, one should go to the market to buy a live chicken. That is very cruel. That was why Buddha Shakyamuni advocated "clean meat." If you invite me to dinner then buy and kill a live chicken especially for me, then it is inappropriate.
[Q] How many people have received the initiation empowerment from you? What is the topic of your teaching going to be at tomorrow's fire puja?
[A] Currently there are one million students. The number is derived from the number of refuge certificates which we have given out. There are fifty two meditation masters in the school.
[Q] Can you be more specific on the number of students?
[A] The number increases every day. Just today, I have received several thousand requests for refuge. It seems that the number is changing every moment. But based on the number of certificates issued, there are a million students. Presently the Ling Shen Ching Tze Temple in the Seattle area is one of several issuing certificates. Many local chapters, such as Hong Kong and New York, also print and issue certificates to students seeking refuge. The chapters in Malaysia, Singapore, Hong Kong and Indonesia issue certificates every day. This makes it hard to obtain an accurate number.
Tomorrow, since we are having a fire ceremony, which is an offering to the higher realms, I will talk about the fire and its significance in tantric practice.
[The moderator of the press conference interrupts. "We only have three minutes left for questions. It is a very rare opportunity to meet the Living Buddha and be able to ask him questions. Living Buddha Lian-sheng's wisdom is that of Buddha. If you miss your chance now, it is hard to know when another will present itself." Living Buddha Lian-sheng responds:]
You say I have the wisdom of Buddha. This really concerns me. I will be finished if you ask a really tough question and I am unable to answer! Actually I was a journalist before.
[Q] With which newspaper?
[A] When in Taiwan I wrote copiously and most of my pieces were published in the People's Voice and the Taiwan Daily in Taichong. There were also the Young Warriors, the Youth Daily, and many newspapers in the military, such as the Flying Camels and the Honest Service. Much of the news about army life was written by me because I served in the army for ten years, after graduation from the Jung Jeng Polytechnic College. I learned how to write during those years. That is how I have become able to have a hundred books published. The hundred and first book was just finished and I am now writing the hundred and second.
[Q] Can Grand Master tell us which countries you will be visiting after you leave New York?
[A] In November I will be visiting the Dominican Republic and in December Hong Kong, Singapore and Malaysia. This is the itinerary through the end of the year.
[Q] Is there any kind of standard that we can use to distinguish between what is true and not true?
[A] As a matter of fact, it is very hard to distinguish what is true and what is false in the world. One knows that truth is always accompanied by falsehood. But Buddha Shakyamuni said that one can use the Three Dharma Seals to determine if a teaching or Dharma is authentically Buddhist.
The first is the Seal of Impermanence: all phenomena in the world are undergoing transformation and are impermanent. Thus, a true master will peach impermanence.
The second is the Seal of Marklessness. Teachings that presume the self-existence of the individual are not true teachings of the Buddha.
The third seal is Nirvana, the cessation of all outflow of passion[and cyclical existence17].
These are the Three Seals of Buddhism by which one can identify authentic Buddhist teaching.
In Tantric Buddhism, one uses the Five Wisdoms to prove if something is true or false. As one can look up the Five Wisdoms in the scriptures, I don't think I need to go into them here. There is a lot of confusion in the world. I say "I am true," but someone else says I am "false." I say "he is wrong," but he says he is "right." I can't figure them out.[laughter]
Tantra uses the Five Wisdoms to identify true teachings, and Scriptural Buddhism applies the Three Seals to determine whether or not a teaching is authentic. We call ourselves the "True Buddha School", but others could call us the "False Buddha School". There is nothing I can do about it if people say we are false. However, I have inner realization and clear understanding. The goal of Buddhist cultivation is to achieve this inner realization, then one will definitely know what is true. If one doesn't understand, then one is still being deluded. If one is still under delusion, how can one be qualified to distinguish between true and false? Therefore, in our cultivation, we must strive for this understanding.18
[Q] The last question is: how can one arrive at the Western Paradise?
[A] Her question is: how can one find the Western Paradise? This is what the Tantra teaches: the body, speech and mind of an ordinary being are obscured. By purifying the body, speech and mind, one transforms them into the Three Secrets. The Three Secrets become one and that is the Unification of the Three Secrets. Reaching this stage, that is, transforming the ....max.char.limitation on this forum post reached....