Well then, how to cognize the figures of Buddha in our temples? How to choose one as the object and fundamentality of learning and practicing? This issue has been discussed for thousands of years in our Chinese Buddhism, each sticking to his arguments.

In regard to the statues of Buddha, they are not the same in different areas and places because the natural conditions, social customs, people's beliefs and transmissions of various sects are not the same. For example, the Buddha statues of Thailand and China are different in sculpting. Within our China , the Buddha statues are sculpted in different ways between Tibet and Han area. Both in Han area, our outback southern sect and the northern sect still have some differences in the sculpting formats and expressing arts of Buddha statues, which are largely identical but with minor differences and expressing the accordant meanings.

So, at the issue of Buddha statues that which on earth to be chosen as the object of our learning and practicing, we shall make decisions based on own condition and transmission. All the Buddha and Bodhisattva are the great-enlightened ones and the guiders for our study, all of who are qualified to be depended and rested upon by us. Referring to the issue of Buddha statues, many Upasakas now asked: ‘I keep reciting the name of Amitabha, Avalokiteshvara and Manjushri, well then which Bodhisattva is the best?' I answered that they are all good. So, in choosing the object of learning and practicing, the key is your condition, which is the degree of your sambhara of merits and virtues.

As far as the ceremonies of Buddhism, because the transmission and dharma of each sect are different, I shall not give unnecessary details here.

Here I must emphasize the relationship between theory and practice. As the basis of our self-cultivation, all Buddhism sutras are the guidance for our practice. For us learning from Buddha, there will be no result if we do not practice according to those basis but only research them as a sort of knowledge or just rely on them as a belief. So, this issue deserves the thinking of all of us. Expatiating the truths of the universe and life, all the arguments in the Tripitaka, including 12 parts and more than 3,800 volumes of sutras, were what have been realized and proven then revealed to us learning from Buddha by the previous founders and most virtuous. The primary aim of teachings of the Buddha, founders, most virtuous and sutras were to enable us to generate the confidence for learning from Buddha through research and study. Therefore, that studying more intensively, cognizing more clearly and having more confidence will only help us generate some belief and cognition if we do not practice according to the words of the Buddha, the arguments in the sutras and the teachings of the founders and most virtuous. No matter how well the Tripitaka was wrote, how thoroughly the sutras were explained by the founders and most virtuous or how clearly you knew them, all those in fact will have nothing to do with you if you don't apply them into your practice. Everybody must understand this.

To learn Buddha-dharma well and to solve our fundamental problem, the first we must live up to is practicing according to the teaching and never deviating the fundamentality. What can be counted as practicing according to the teaching? That is to say, in the learning and practicing, we shall do as what is told by the Guru instead of that by others, as well as comply with the views of the Guru rather than that of others. After having converted to and receiving the Guru's teaching, we shall unhesitatingly practice according to the principle and method taught by the Guru, keep focusing and progressing on it, and then can the Buddha-hood be achieved. As far as the teachings and explanations of others, we shall only take them as references and retain their availabilities for added progress, instead of deviating the Guru's teaching while believing in the words of others. This issue is an emphasis of which I'd like to remind everybody.

Buddhism always thinks very much of following the Guru's teaching instead of others' words. It's hopeful to achieve the Buddha-hood in this life only if following the Guru's teaching. If not following the Guru's teaching while listening to other's words, most of the time you will be deluded by the other's words and your peaceful mind will be disturbed. For example,

If you Upasaka being present convert to me and receive my teaching, well then between us is the direct relationship between the Guru and disciple, and I will be the fundamental Guru to directly guide your practice. And that what you shall accept is my teaching, my view and my way of guidance. If not doing as what I say, you will not be deemed as having followed the Guru's teaching. In deed, if you don't listen to what I said and clearly explained about the arguments of practice but listen to other's explanations, you will not be counted as having followed the Guru's teaching. After I've told you, which means I've fulfilled my responsibility, If you do not do as what I say, well then, you have to be responsible for yourself.

At present, a phenomenon widely exists: after having received my teaching here, many people do not come to see me with a very pretty pretense: ‘our Guru is too busy, so we just ask for advice from some other disciples of him.' I think it will also be a good thing if you can ask other disciples who learn well; however, most of their words and explanations contain their own views and consciousnesses because they haven't yet achieved the equally perfect wisdom of the Guru. If they really explain according to the Guru's teaching, you won't go too far away on the wrong road and your mistakes won't be too big; otherwise, if they cognize issue with their own views and purposes, you will make big mistakes, not only deviating the orbit of practice but also despising the Guru and neglecting the dharma; not to mention achievements, I think, your mind can only be disturbed.

Since you converted to me, received teaching from me and joined my empowerment ceremony, the relationship of Samaya commandment has been built between us the Guru and the disciples. What's called the Samaya commandment? Samaya commandment is the commandment of vow, which is the language of swearing. If you really practice according to the requests and teachings of the Guru, the Guru shall hold the lifetime responsibility for you. If you do not practice according to the Guru's methods, then you will deviate from the orbit, which means deviating from the circles of the Guru's protection and empowerment, and very easily suffer from outside disturbances and evil influences. Everybody please be sure to keep this point in mind that, on the way of learning from Buddha and practicing, we must pursue and do as the Guru's teachings instead of other's words; if lacking of the Guru's personal teaching and empowerment, you shall practice according to the sutras and take the Buddha-dharma as your Guru. That is a very important issue.

In the history of Buddhism, it was been frequently mentioned that: “ there is no dharma without the Guru and no achievement without the dharma.” The Tantric Buddhism especially emphasizes on this principle. If deviating the Guru's transmission, you cannot get real benefit from the dharma. You would be no better than understanding more theories if reading more books. As the Guru's transmission comes down from the Buddha Sykyamuni in one continuous line without any in-between disconnections, he can directly communicate with the Dharmadhatu and pass his transmission to you with tremendous empowerment. Once deviating the Guru's transmission you will lose this empowerment and can only rely on yourself. Because, the karma-power of our present beings usually is comparatively strong, few people can relieve your vexations and obstacles with their own power. So, we have to use the power of the Buddha together with that of the founders and most virtuous to break off such karma-power of the temporal world.