Receiving Dharma

Receiving Dharma

You can receive the dharma from many sources. You can listen to discourses given by dharma kings, rinpoches, lamas, or great dharma teachers or read their writings. You can also read the exoteric and esoteric texts as well, along with the classic commentaries on these texts by fully-realized masters. But how can you tell if these are authentic teachings?  How do you know if the master or teacher is a true master and, even if they are, how do you know if the translations you receive are correct if the original source was not in English? This is even true with the holy sutras and tantras which come to us from various traditions, cultures, and translations. You must remember that it took centuries and the power and resources of kings and emperors for these translations to be completed in China, Japan, Tibet, and other Buddhist countries and the subsequent testing of their correctness by greatly accomplished holy ones. They can only be considered correct if they work.

Does following them result in becoming a fully enlightened being? How do you tell if someone is an accomplished one? They will exhibit complete mastery of the sutras and tantras and manifest great proficiency in all five of the vidyas. You need to quickly develop your wisdom to ascertain what you can use and what you cannot and who is a true dharma king or rinpoche and who is not. You need to listen to the discourses and read the books of His Holiness Dorje Chang Buddha III. His Holiness teaches the correct Buddha-dharma and has exhibited His mastery of all five vidyas. You can rely on His discourses.

Master Mipam Gyatso (1846-1912) of the Nyingma Sect also warned us that “…as sutras and tantras prophesy, there are many who, having abandoned the profound meaning through dry analysis seems so plentiful and so good, distribute quasi-doctrine for material gain, leading those of low merit and small intelligence on a perverse path at this time of the end of the era (Dharma-Ending Age).”

His Holiness Dorje Chang Buddha III told us that the real words of dharma will enlighten people and make people’s fortune increase and get rid of their disasters and help them enter the bodhi state. The Buddha further said that the dharma must be taught according to the Buddha’s Tripitaka and other commentaries of those who have realized enlightenment (saints). It does not matter how high a person is who gives the words of dharma or whether he or she is a lay person or a monastic, if the teachings are not according to the Tripitaka or the tantras and if they are not according to bodhichitta and given out of compassion then they will contain some problems. The dharma must tell us how to attain happiness and how to walk the correct path to achieve liberation and freedom from the cycle of reincarnation or it is of no value.

The Buddha has also said that it is very precious to have the necessary affinity to be able to listen to the dharma in our cultivation. Listening to the true dharma for a day may achieve what you can’t get from ten years or even decades of practicing and meditation by yourself…In reality, listening to the dharma is a reward for the merit you have accumulated. Otherwise you would not even have the opportunity to do so. It is not easy to get such an opportunity… This is because it is a matter of karmic conditions related to good fortune.

If you do not understand the many principles of Buddhism, your cultivation will be wasted because you will practice based upon a confused understanding of the teachings. It is necessary to listen to discourses by His Holiness and read genuine Buddhist books to know how to cultivate yourself properly.

How you listen to dharma is also important. The analogy of the three pots is often given in this regard. A pot can have three faults: it can be upside down, it can be dirty, or it can be full of holes. It is useless for holding water if it has any of these faults since 1) the water cannot go in, 2) if it goes in, it will be contaminated by filth, or 3) if it does go in and it is pure, it will not remain. Similarly, even if you have the good fortune to hear the dharma, it will not help you if you 1) do not pay attention, 2) though paying attention, misunderstand what is heard or listen with a bad motivation, or 3) do not remember what was said.

Modern people may lack the incredible capacity for memorization possessed by those in ancient India and Tibet, but we do have the advantage of electronic recordings and the printed word. We should repeatedly listen to and reread the teachings until we thoroughly understand the principles being expounded and practice them daily–that is real understanding.

We also have the “Seven Dharma System” of listening to Dharma Discourses given to us by H.H. Dorje Chang Buddha III that provides a simple method for listening to, understanding, and using or applying the dharma to our daily lives. The Xuanfa Five Vidya Institute (XFVU) has developed a series of seminar/courses that uses this method to help us become accomplished.

It is not enough to just listen to or read or even memorize the words of dharma. You must understand the dharma and apply it to your daily life. All of the teachings of the Buddha were intended to be put into practice and not just serve as the basis for intellectual discussion or study. Your actions, speech and thoughts must be consistent with the dharma. Dorje Pa Mu’s book Dharma That Every Buddhist Must Follow is an excellent guide as are all of her and H.H. Dorje Chang Buddha’s books and regular discourses. However, this is just one part. You must read the book H.H. Dorje Chang Buddha III to be able to understand where the true Buddha-dharma is in the world today.

The sutras teach that when attending a dharma lecture or listening to any dharma teacher or lama, a practitioner should concentrate on listening and learning the dharma. He should avoid personal reactions to the teacher, such as, the teacher 1) has/has not violated the precepts; 2) comes from a poor/wealthy background; 3) has a pleasant/unpleasant physical appearance; 4) has good diction/a speech impediment; or 5) has a melodious/harsh voice. Furthermore you should heed the advice of the Buddha who gave us four guidelines in the Catuhpratisarana and the Samdhinirmocana Sutras:

Rely upon the teaching, not the teacher.
Rely upon the meaning, not the text.
Rely upon the definitive meaning, not the provisional meaning.
Rely upon prajna (wisdom), not consciousness.
You should become familiar with the Tripitaka and tantras so that you can evaluate the authenticity of any teaching and then practice those teachings and see if they really work. You should also rely on the “128 Evil and Erroneous Views” contained in the Supreme and Unsurpassable Mahamudra of Liberation to evaluate the validity of what you are reading.


Buddhist Koan- Elder Monk Xu Yun Tamed General Genyuan Li Who Wanted to Demolish Temple and Destroy Buddhism

Buddhist Koan- Elder Monk Xu Yun Tamed General Genyuan Li Who Wanted to Demolish Temple and Destroy Buddhism

By Zhengjian Li

General Li Genyuan was the commander of the Yunnan New Army at that time. He had studied overseas in Germany before returning to China and was a young and energetic general. He regarded himself a strong believer of science and perceived Buddhism as superstition. He wanted very much to have Buddhism removed. Because of that, he came up with the excuse that there were tens of thousands of monks in Mount Jizhu and they might organize armed resistance. Therefore, he personally led his troops to Mount Jizhu. On their way, the several thousands of officers and soldiers were demolishing temples and arresting monks.

When Elder Monk Xu Yun, abbot of Zhu Sheng Temple in Mount Jizhu, heard about this, he decided to come down from the mountain in person to persuade Li Genyuan to stop. When Li Genyuan saw this thin yet spirited elder monk who had his long beard hanging down, noticing Xu Yun’s uncommon grace and peaceful and calm manner, he was spontaneously startled, “Oh! This is Xu Yun. He does have a little uncommon demeanor!”

Li Genyuan harshly shouted, “I want to catch you. Now you even dare send yourself to me! Maybe you label yourself as not fearing death. Let me ask you, how many lives do you have?”

Xu Yun kept his head up and replied calmly, “Great Commander, I, Xu Yun, have only one life. Also, I am not any hero or brave man who does not fear death. I am just a monastic person. Today, I do not shy away from your killing weapons and risk my death to meet you, Great Commander. My purpose is to beseech an order from you, Great Commander, to save Buddhism. I ask you, Great Commander, to immediately stop demolishing temples and destroying Buddhism.”

“Are you really not afraid of death?” Li Genyuan had a cold smile.

Xu Yun did not have the slightest fear on his face and smiled gently and calmly, “I, Xu Yun, have made up my determination to die for Buddhism long ago. If, before my death, you, Great Commander, can give me an opportunity to state my cause clearly and stop doing damages to Buddhism in the future, I am willing to die.”

Li Genyuan spoke coldly, “You answer me first. You kept saying wanting to die for Buddhism and tell me not to destroy Buddhism. Let me ask you. What benefit does Buddhism have?”

Xu Yun replied with a smile, “The Buddha established Buddhism to advocate great love and great compassion, serve the world and benefit the population, and broadly save living beings from suffering and hardship. Buddhism persuade and transform people in the world to do goodness and remove evil, cultivate conduct and virtue, and save oneself as well as others. Buddhism first teaches people to cure their minds. The mind is the source and origin of all afflictions. Once the origin is correct, all things can be in serenity and peace will be everywhere. The world will be calm and peaceful.”

Li Genyuan’s face turned a little milder, “I admit that you have good eloquence of debate. However, what is the use of these statues sculpted with mud and carved from wood? These statues lead people into superstition for nothing!”

Xu Yun stated calmly, solemnly, and respectfully, “The Buddha spoke about the appearance of Buddha-dharma. The appearance is to express the dharma. Not expressing with appearance, the dharma cannot be publicized. The Buddha statues made of sculptures are to symbolize the Buddha’s solemn elegance and loving compassion, to let people generate homage, confidence, and respectful fear from viewing. Without respectful fear in mind, people will do all kinds of malicious acts, thereby creating calamities and upheavals. Even if we just talk about customs in the world, examples are Confucius’ statue in his temple at Mount Ni, an ancient person named Ding Lan carved wood statues of his parents to repent for not being filial enough earlier, worshipping ancestors in ancestral temples by all clans in China, and bronze statues seen in all Western countries. All are for the purpose of letting people view and generate respect and faith. Buddha statues are sculpted with mud and carved from wood. However, what we respect and pay homage to are not the materials of earth and wood. Rather, we respect and pay homage to the symbolized Buddhas and Bodhisattvas with great love and great compassion. As a result, thoughts of all kinds can develop in the mind to induce us to save ourselves and save others. The enthusiasm of respect and faith arises from seeing Buddha statues. The merit and effect are inconceivable!”

Li Genyuan nodded, “It does sound reasonable, hearing what you said. However, my mind does not submit to that. You monks talk about cause and effect and talk about samsara (transmigration). These superstitious views and concepts are elusive without bases in science. I studied science and military in the West. I despise these old superstitions the most. That is why I am determined to uproot them. I would like to hear how you can skillfully argue about that.”

Xu Yun smiled, “First, I need to explain what superstition is. The so-called superstition refers to blindly following and obeying without clearly understanding the truth and knowing the ultimate reason and, moreover, without distinguishing good or bad and upright from evil. Examples are, killing people to sacrifice for evil deities, slaughtering cattle, sheep, chicken, duck, or other lives to worship ghosts and gods, presenting gold and silver to bribe and beg ghosts and gods for blessing wealth, engaging in sexual misconduct to please demonic ghosts and demonic deities, using ghosts and deities as excuses to raise money with selfish purposes, mocking ghosts and deities to carry out despicably intolerable malicious conduct or direct people to do things violating loyalty, trust, and benevolence, teaching people to steal, rape, and kill, teaching people to commit fraud and extortion, and encouraging cruelty and disorder. All acts of these types belong to superstition! If a faith teaches people with loyalty, filial act, benevolence, and love, advocates faith, trust, and peace, praise and spread etiquette, firmly cultivate humility, promote great love and great compassion of Buddhism, broadly save living beings to leave suffering and hardship to arrive at bliss and peace, teach people in the world to help and support each other with loving compassion, use loving compassion, benevolence, and virtue to teach and transform the world, pursue goodness and break away from malicious deeds, and take refuge in correct teaching and abandon evil dogmas, how can superstition come from such correct faith and correct wisdom?”

Li Genyuan quietly listened and the cruel and offending expression on his face gradually disappeared. He said, “Elder Monk, these statements are truly reasonable! However, you did not explain cause and effect and samsara clearly. These do not agree with science!”

Xu Yun said, “The so-called science is the accumulation and investigation of the wisdom and knowledge of humanity. The approach is inheriting from the past and developing the future, knowing the past to probe the future, and using what is known to investigate and validate the unknown. The learning from such investigation and validation never stops or stays at the same place. People must quest and probe incessantly. Only that is the true spirit of science! The scientific knowledge at the current time is of course greatly advanced from that of the ancient and middle ages. However, does that mean there is nothing unknown already? Does that mean we have completely understood all subtleties and secrets of the universe?”

Li Genyuan said, “Of course we have not been able to do that yet.”

Xu Yun smiled, “Sutras of Buddhism already studied the genuine knowledge exhaustively several thousand years ago. It has been known that the universe never ends through all lifetimes. Matters in existence will annihilate and will be reborn after annihilation, in different shape and state. It is just a process of transforming between different form bodies. On the other hand, only in the current era, Western scientists stated the law of matter’s conservation. Buddhist sutras stated the world’s continuity and living beings’ continuity long ago. These agree completely with the law of physics of the universe. Why do you say the concept of samsara is not scientific?”

Li Genyuan asked, “What do these have to do with samsara and cause and effect?”

Xu Yun said, “The law of cause and effect is the law and principle governing the cycle of the universe! All things must first have the causes of birth and annihilation and then have the consequences. This is the cycle from the law of cause and effect! All sentient beings have wisdom and power of consciousness. After the death of the physical body, the power of consciousness still exists, which is the soul that worldly people talk about. A person who cultivates, practices, and carries out good conduct has a concentrated mind and calmed spirit and knows to go toward goodness and avoid calamity by instinct. Focusing the mind to chant Amitabha Buddha’s name will let one to know about going to the World of Ultimate Bliss. If this person practices good conduct, Buddhas and Bodhisattvas will naturally come to receive him. Conversely, if a person has done a lot of malicious acts and evil deeds and has a surly, hostile, and unkind mind nature, then his conscience is closed and his wisdom is also all lost. That means his power of consciousness and soul also got lost. Moreover, because he does not know chanting the Buddha’s name, he will naturally devolve. With a muddled head and not knowing the direction, he can only follow his karmas to transmigrate and cannot get out. Consequently, he has to suffer life after life and also has to pay back for his earlier malicious acts. This is the law and principle of the universe. Things all have coming and going and undergo the never-ending cycle. What is unscientific in the law of cause and effect and samsara?”

Hearing this, Li Genyuan was horrified. He was sweating all over but felt chilling to the bone. He was extremely moved and said sincerely, “Elder Master Xu, hearing this speech from you is more beneficial than studying in school for ten years to me, your disciple! I, your disciple, studied overseas in the West and only learned some skin-deep and hair-thin science. I really do not know the profound principles of the universe and even absurdly wanted to destroy Buddhism! From listening to your teaching and discourse, I am now completely clear. I ask you, Elder Master Xu, to allow me to take refuge before you to become a Buddhist disciple!”

Xu Yun smiled, “Great Commander, please get up. Since you, Great Commander, have become clear and have the determination to believe in Buddhism, this shows you, Great Commander, still has a very deep root of goodness and can realize the truth quickly. However, please first develop more opportunities to get close to Buddha-dharma and let real faith develop in your mind and become firm and unmovable, the matter of taking refuge can be talked about after that.”

Li Genyuan immediately said, “Elder Master Xu, please do not call me, your disciple, great commander anymore. Even though you, Elder Master Xu, do not want to accept me as your disciple today, I, your disciple, have already submitted to you in my mind. Please call me by name directly.”

In that evening, Li Genyuan gave the order to light up candles to talk with Xu Yun at night about the principles of Buddhism. From the clear manifestation of the law of cause and effect to the inter-webbed net of karmas, consequences of karmas and karmic conditions, the continuity of the world, the continuity of living beings, and other fundamental principles of Buddhism, and to the profound axioms in Buddhist sutras, Xu Yun introduced the profundity of the universe. Li Genyuan was completely convinced and had full admiration. They spoke until after midnight and were very high-spirited.

Li Genyuan sighed, “Without hearing Elder Master Xu’s earnest teaching and explanation today, I really do not know the fact that the principles of Buddhism and Buddha-dharma are so broad, great, and profound. I now have the complete faith and submission! I am determined to take refuge in Buddha-dharma.”

The next morning, Li Genyuan personally guarded Xu Yun to return to the temple. Wearing his military uniform indicating a general’s rank, Li Genyuan led the horse in person. Xu Yun, who was 72 years old, was sitting on the horse. They slowly walked to the temple’s gate. Behind them were several dozens of horse-riding guarding officers. With the shining Sun, golden light appeared from the mountain. Starting from the mountain top and coming downward, trees and grasses were covered with golden color. The scene of the entire mountain shining golden light was extremely splendid and solemn.


Why Do We Need to Learn Buddha Dharma? What Is the Fundamental Reason for Doing so?

Why Do We Need to Learn Buddha Dharma? What Is the Fundamental Reason for Doing so?

Rather than saying “Buddhism” is a type of religion, it is better to regard it as “teachings by the Buddha.” Also, the most basic foundation of Buddhism is to “clearly believe the law of cause and effect.” Where we go after death and if we will no longer transmigrate and can break away from the suffering of birth, aging, illness, and death all depend on what you do from now on and what teachings and lineage you follow. All the consequences are determined by the causes we have created due to “The law of cause and effect never errs.” That is why the Buddha taught us, “Abstain from whatever that is evil, and do all that is good.”

Why do we need to learn Buddha Dharma and understand Buddha Dharma? The most fundamental reason is as we live in this world, we must clearly believe the law of cause and effect. You need to know what effect will be created in the future from the mindset and ideas you give rise to at this moment. If today, you waste your time and ruin your health, be aware of the consequences tomorrow.  Causes and effects form the incessant transmigration. Therefore, good causes will lead to good results. The same is true on the opposite. That is why we need to have a positive attitude to face our life and treat every day and every consequence in a proactive manner.

How can one attain liberation and end the cycle of birth and death? His Holiness the Buddha told us to proceed in the two aspects of cultivation and Dharma practice and not to miss either of the two!  “If you practice the Dharma but do not cultivate yourself, you will not be able to attain accomplishment. If you cultivate yourself but do not practice the Dharma, you will not be able to generate realization powers. If you have listened to the teaching of the Dharma and cultivation, yet you do not put it into practice, it is as if you are trying to catch the moon from the moon’s reflection in water.

When you look at the many so-called Dharma masters, Dharma kings, rinpoches, and great knowledgeable and beneficent persons, if they do not mention cultivation to you and only say practicing a Dharma or just studying the theory of emptiness in Buddhist sutras can lead to accomplishment, then they are absolutely outside practitioners or demons.  They can even be called evil practices.  They are not authentic Buddhism. This is also a very important criterion for evaluating holy gurus.

In other words, other than concretely implement “cultivation” and “Dharma practice,” there is no second path leading to “accomplishment and liberation!” “You must cultivate yourself. If you do not cultivate yourself, you cannot attain accomplishment. You must learn the Dharma. If you only cultivate yourself but do not learn the Dharma, you also will not be able to attain accomplishment. These two points are very important and are interrelated. Neither can be missing.” This is also an important standard for you to judge whether the master you choose to follow can lead you to accomplishment and liberation.

Perhaps many people would say, since they have done very little study in Buddhist books and due to other conditions, “We do not know…” and “Who should we believe after all?” Actually, the answer is very simple. His Holiness the Buddha has told us long ago to rely on the “four points,” which are, “relying on the Dharma, not people;” “relying on wisdom, not consciousness;” “relying on the truth, not words;” and also “relying on the definitive truth, not non-definitive truth.”  All need to use these four points to measure. What is to be measured?  Following the principles of causality and attaining accomplishment, you measure if your master has taught you to transform causality through cultivation, and how many disciples have attained accomplishment from the Dharma transmitted by this master. All must be based on real examples and real evidence, not empty theories or meaningless words!

The above is my understanding from learning from Buddha, benefits and reflections that I would like to share with you all. I respectfully pray for all living beings to take refuge in true Dharma early and thus attain enlightenment early! Amitabha!