As disciples of Buddha, if we believe in Buddha and be converted to Buddha, we shall according To what was sparkplugged and taught by Buddhism that is the dharma of Buddha, explain things in the temporal world and digested the dharma into our lives. It has been proven in many aspects by today’s philosophy and science world that early before two thousand years ago, the Buddha had already made clear of the today issues. But now, some monks or nuns and some learning from Buddha tend to explain Buddhism from another channel, which itself is a wrong behavior. That is no other than being haunted by the careerism thought, that is to explain with a sort of greed and the mind of pursuing for one’s own desire. In fact, if you had in deed solved your problem with Buddha’s teaching and dharma, your problem would have been readily solved without setbacks.

So, the aim of learning from Buddha is to grasp own fate, see own Buddha-nature, and know the cause and result. That is to say, doing good thing get good rewards whereas doing bad things get bad retribution. That rule is absolutely true without any mistake. People who don’t know the cause and result cannot generate the will of renunciation; and a so-called practicer of Buddhism, who doesn’t generate the will of renunciation, shall not be counted as a real one. What are you practicing of if you don’t believe in the cause and result? One who doesn’t believe in the cause and result would not be responsible in behavior for anything. Because he is not obeying the dharma and not afraid of the cause and result. So to generate the will of renunciation must based on knowing the cause and result. Well the key to generate the will of renunciation is to know the cause and result, understand the logic of things, get rid of the old bad karma and never make new ones! We shall correctly treat that relationship between our own lives and learning from Buddha.

In fact, the embodiments of Buddha-dharma are everywhere in our lives. Life itself is Buddha-dharma. The key is how to exercise, how to hold yourself, and how to treat these issues arisen in your own life? If you cannot rightly treat the issues arisen inwardly, mentally, and environmentally, then all the theories you’ve learned about are absurd. So, Buddha-dharma focuses on actually practicing, that is to say, all theories and all masterpieces of Buddhism are to help us understand our own facts, change and regulate our own behaviors, grasp the course of our own lives, and realize our own wishes.

The second problem is the tide of academic Buddhism. There was already a lesson in India history. At that time in India, Buddhism was blindly mixed with some knowledge of Hinduism and Brahmanism. People did not guide their life, study and belief guided with Buddha-dharma, but know, study and believe in Buddha-dharma using the temporal knowledge. So was the extinction of Buddha-dharma in India, which also was a very tragic lesson in Buddhism history. Because to know Buddha-dharma using academic issues, one is not responsible for all of his behaviors, as he is not afraid of the cause and result; he runs in the opposite direction of the true spirit of Buddhism. So, referring to this issue, we learners of Buddha must exercise the thoughts, dharmas, guides and wisdoms into our daily lives and works, explore our own wisdom, adjust our own lives and adapt to time, cause and effect; this is the true Buddha-dharma, which cannot be replaced by academic learning. That is why many scientist, philosophers, psychologists, linguists and strategists prostrate themselves under the feet of Buddhism masterpieces, personally carry out Buddha-dharma and then attain enlightenment. This is the fact.

So, Buddhism is not only the treasury of our human beings and the treasury of our Chinese, but also the precious spiritual and cultural heritage of human civilization. As Buddhism has been spread into China for more than 1500 years and already formed the Chinese Buddhism, which is edified by our Chinese culture. The thoughts of Daoism and the academic views of Confucianism have permeated through Buddhism. Knowing with those thoughts, so in China Buddhism has already been teaching dharmas using our Chinese language, which is called the Chinese Buddhism.

The third issue is that recently years a few fantasticalities emerge in our Buddhism field, which is the consciousness of the Living Buddha in Chinese Buddhism.

According to the religion policy of our country, Han’s Buddhism must be studied and practiced with the rules and teachings of Han’s Buddhism. In principle Tibetan Buddhism is spread in Tibetan area. That is, Tibetan Buddhism is not brought and spread into Han’s Buddhism, also Han’s Buddhism is not brought and spread into Tibetan Buddhism. Before the liberation, our country had already established the Dharma Institute of Han and Tibet, which is to translate the spirit of Tibetan Buddhism into our Han culture that is Chinese characters. In fact, no matter Han’s or Tibetan Buddhism, their principles, rules and tenets are the same; the only difference is the language. Now, many people in our Han Buddhism, especially many Upasakas, blindly worship and believe without any principle once they meet a monk of Tibetan Buddhism or a person wearing a Tibetan coat in Han area. So is the tide of the Living Buddha arisen in modern life. As all Tibetan believe in Buddhism, everyone can recite several mantras, and explain a few sentences of Buddha-dharma. Some Tibetan go to Han area with two sets of clothing; usually they wear clothing of Han, yet wear Lama cassock of Tibetan once they see there are convert disciples. The mitzvah of the real Tibetan Living Buddha and real monks of Tibetan Buddhism is very strict. They don’t at all go outside to beg alms, and never go anywhere in Han area for sermon. I can declare without gentle words that, without the consents of Tibetan and Han’s Buddhism associations as well as the administration of religion affairs, none of those Tibetan monks and other guys who go to Han area to beg alms or spread dharma is real. Because that is not allowed by the commandment of Tibetan Buddhism itself.

Recently, some so-called Living Buddha also came to the Jiaozuo City. After their coming, some people treat them as the most valuable treasure. As soon as arriving in Beijing, that so-called Living Buddha asked the Upasakas to buy a house for him, as well as a car. Now he has house in Beijing and drive hometown with that car to show off. The real Living Buddha lead a very poor life and being on very good behavior. Whereas, those guys now running about outside and fleeing hither and thither, who has cars and houses in Beijing, Shanghai, Shenzhen and Chengdu, I would like to say without gentle words that, are liars within Buddhism. Already being a Living Buddha to rescue and enlighten all flesh, for what did you ask for house in Beijing? What do you want? Didn’t the Upasakas provide your foods and comforts? Some get the house to do evils and shames.

I knew a man of the Han nationality, who went to Shenzhen wearing Lama’s clothing and was called as the Living Buddha by everyone. This time, I met him at the inauguration of Rabbi Yong Shou in the Emei Mountain. At the inauguration, he was the only person wearing the clothing of Lama. I asked him: ‘where are you from?’ He said: ‘ I’m from Shenzhen.’ I asked, ‘But why your accent sounds like Sichuan’s?’ He then admitted, ‘I’m actually from Sichuan and I’m a Han man.’ Putting on leathern boots and the Lama cassock, he made up like a real one; but indeed he was a fake Living Buddha! If he had been a real Living Buddha, he would have directly gone to an institute of Tibetan Buddhism in Tibet to study a Geshe degree of Buddhism and be awarded a tutor title of Tibetan Buddhism. The Geshe is nearly equal to the professor. The Living Buddha is approximately equal to the Reverend. As a Living Buddha, for what to wander about in those temporal academe? The purpose is no other than looking for certain honorable titles to deceive. So, all of us shall be alert to today’s tide of Living Buddha. My aim to say the above words is to respect and revere the real Living Buddha, and to distinguish the real Living Buddha truly preaching Buddha-dharma. I want everybody to sharpen the eyes to recognize those swindlers fleeing hither and thither in the society. The Living Buddha I’ve been contacted is plenty. I adopted monastic life in the Wutai Mountain, so I quite acquaint myself with the situations in the monasteries of esoteric Buddhism. I hope you are not to contact those cheats fleeing hither and thither in society, under the name of the Living Buddha but indeed destroying the reputation of the Living Buddha. You may send word to each other that, all of who ask for houses and cars are fake Living Buddha. Having deceived a lot of Upasakas, they disturb the order of Buddhism. Some think they are able because they have money, cars and houses; but for a monk, what use of demanding those things?

Referring to this issue, I’d like to tell you the appellation of the Living Buddha and its meaning in Buddhism. The so-called Living Buddha that does not exist in ‘The Tripitaka’ is an appellative after the spreading of Buddhism into Tibet, which is used by people to call the reverend who succeed the Buddha in preaching. In fact, in the ‘drawing lots from a gold urn’ by which grand incarnate lamas be determined, the real name of Living Buddha should be the Incarnate Reverend, which is also called by later generations as the Incarnate Living Buddha. So the word ‘Living Buddha’ itself is wrong, as nowhere exists a dead Buddha or a living Buddha. The Incarnate Reverend that is the Living Buddha called by people in Tibetan Buddhism also has some other appellation, such as the Consort of a Tantric Deity, the Mother of Enlightenment, Dakini, the Queen of Mystic Knowledge, the Fierce Guardian of Buddhism, what do those mean? The so-called Consort of a Tantric Deity, like the Incarnate Reverend, coming to the temporal world with the wish of rescuing all beings and having the coequal status of the Living Buddha that is the Reverend, is a perfectly enlightened one. The Dakini is to spread Buddha-dharma everywhere, however, she also has achieved certain enlightenment. Whereas both of the Mother of Enlightenment and the Dakini is to save all beings and protect dharma. Among the Mother of Enlightenment, the Dakini and the Consort of a Tantric Deity, some left home to be nun, some did not. Well how about the Queen of Mystic Knowledge and the Fierce Guardian of Buddhism? Both of the two appellations only exist in Tibet. For conquering devils, they appear in fearful and fierce images.

And that I’d like to clarify the appellations of the Rabbi in Han’s Buddhism and the Guru in Tibetan Buddhism. The so-called Dharma-raja in Tibetan Buddhism is coequal to the Abbot in Han’s Buddhism, who is admitted by the government, supported within Buddhism, perfectly justifiable as well as tested in the inauguration and rituals for religious king. The Guru in Tibetan Buddhism is equal to the Acharya in our Han’s Buddhism, who is coequal to the professor. The appellations, the language’s expressions, are different, but their meanings are the same. Most general temples can only have a Director position.