Q: Besides human beings, could other living beings in the six destinies become Buddhas too?
A: Living beings in any of the destinies can become Buddhas, but they must become a human being first before they can become Buddhas. Animals don't become Buddhas straightaway. The realm of humans is the most important threshold for living beings on their path to Buddhahood.

Q: Is it more appropriate to bury or cremate the deceased?
A: Cremation. Less space is required that way, only a tiny spot. If the dead use up too many places, the living will run out of places to live.

Q: We can only cultivate the Buddhadharma by having no desires; but this world would not make progress unless there are desires. How do ordinary people balance the two?
A: When you say there's progress only because of desires, what kind of progress might that be? So what if there is progress? How is that beneficial?

Q: Some monastics have begun to bow to laypeople recently. Some disciples believe that is ridiculous and does not accord with the Dharma. Will the Master please provide us with instructions on this issue?
A: This started a long time ago. Such monastics have bowed to presidents, high ranking officials and certain laypeople on a frequent basis. However, they don't bow to beggars; they only bow to people who are rich and powerful. We don't even need to inquire as to whether these people act according to the Dharma. More fundamentally, these are no monastics: monastics would never bow to laypeople because they know how noble monks and nuns are. They would never make themselves so lowly.

Q: I heard that the Venerable Master supported the Republicans in the election between Bush and Clinton?
A: I don't belong to a political party. I support whoever has the capabilities. There will be a series of natural and manmade disasters once Clinton is elected president. That's because he doesn't have enough blessings. Open up the history books and you will see that when leaders don't have enough blessings, citizens suffer as a result too.

Q: Master, if you were to say that you were enlightened, would mean that you are not enlightened?
A: If I were to say that I am not enlightened, it wouldn't mean that I'm enlightened either. Why do people have to say they were enlightened?

Q: You just talked about how the full lotus posture is equivalent to a gold pagoda and a half lotus position is equivalent to a silver pagoda, will you please discuss meditation?
A: Don't be too anxious. You will only bite off more than you can chew. If you cannot sit in full lotus yet, sit in half lotus. The faster you want to go, the slower you're going to get there. Study one day at a time; don't try to graduate from college right away.

Q: I just want to learn more.
A: You have to empty your brain if you want to learn more. If you don't empty your brain and all that falsehood in it, you will not be able to put any dharma in there.

Q: You just don't want to put it in for me.
A: You're always discontent. You first have to build the foundation to the house well. Before the foundation to the house is well-built, the house would not be solid either. A house is useless just sitting there on the side.

Q: Now that I have taken the first step, what is the second step?
A: Take it slow. You don't even necessarily understand everything that I am saying right now. Wait until you can understand what I'm saying, that way you will also understand why I don't say anything.

Q: I'm an officer in an association at school. I would like the Venerable Master to detoxify some of my poisons. My poisons are probably what Buddhism refers to as the Three Poisons of greed, anger, and delusion. I feel that I must study hard during my student years, but relationships have affected me. Also, as an officer in the association, I have some difficulties in working with people. I don't know whether my problems are because of greed, anger, and delusion, so will the Master please provide me with instructions?
A: All evil karma occurs because of "greed, anger, and delusion that had no beginning." They began since time immemorial. There was no beginning to when we had planted those seeds of defilement, and that's why we're very emotional. Where did emotions come from? From greed, anger, and delusion. That's why greed, anger, and delusion are the three poisons. Why don't we stay away from the three poisons since they're so dangerous? To keep away from greed, anger, and delusion, we shouldn't act out of emotion. People have feelings, but we have to work hard to prevent ourselves from being pressured by feelings. That way, a girl doesn't have to feel pressured to have a relationship when she doesn't have a boyfriend and a boy doesn't have to feel pressured to have a relationship when he doesn't have a boyfriend.

Q: Taiwan has a tradition for people not to save someone who is drowning. They call that person a "replacement," a "substitute for a ghost." By saving the person who is drowning, you get yourself in trouble. When another friend and I were in high school, we saved someone who was about to drown. According to Taiwanese customs, we had to eat noodles stewed with pig feet, food that is suppose to calm our scare. But we didn't eat any. Will we become sick or hurt because of that incident?

A: No. Nothing bad will happen to someone who tries to save people. Those customs and traditions are thought up by demons and ghosts; they're solutions made up by fox spirits, for example. They get passed around long enough that they became traditions. We have to save someone who's dying. How can we refuse to save someone who's dying?

Q: Has the Master seen ghosts before?
A: I will not answer questions like this. Why? Because even if I have, you haven't yet. If I were to say that I haven't, you would still think that I have. So this is a question that shouldn't be answered.

Q: Is there a mantra we can recite to make ghosts leave?
A: The power of mantras is inconceivable. It's not that ghosts are afraid of the mantra, but because we don't have any ghostly shadows in our minds. We feel protected as we recite a mantra, thinking, "This mantra of mine will scare away all the ghosts." So the ghosts disappear. In that way, it's correct that mantras are effective.

Q: Are there some ghosts who are not afraid of mantras?
A: There are some very strong and powerful ghosts.

Q: Why do they disturb you when you didn't disturb them?
A: This question has to do with cause and effect, with karma that intersects the way a net does.

Q: If they continue to go round and round [with cause and effect], when will their karma ever end?
A: We end it whenever we understand it, that is, whenever we realize Buddhahood. When can we end it if we're always confused?

Q: Do you think it's better to yell at people or to bow to the Buddhas?
A: Sometimes it's good to yell at people too.

Q: Under what circumstance is it good to yell at people?
A: When mistakes are made.

Q: Mistakes made by whom?
A: By the one who gets yelled at.

Venerable Master: Do you yell at your wife and children?
A: Yes. But sometimes when I am the one who have made a mistake, I feel good that other people yell at me too.
Venerable Master: That's not the principle here. Do you yell at people who are not related to you for no reason?
A: I do sometimes that when I'm in a bad mood. Like when somebody I don't know bumps into me on the road. He should have walked with his eyes open.
Venerable Master: You should be a bit more patient there. Don't get so angry.
A: Master, I'm not kidding with you (in Chinese it is literally, "lifting a bar").
Venerable Master: Not bad if you have enough strength to lift up that bar.
Q: Have you ever smoked cigarettes before?
Venerable Master: Since you have, it's as if I have.

Q: Master must know what kind of Bodhisattva is the Great Immortal Huang in Hong Kong?
A: The Great Immortal Huang in Hong Kong is just an immortal, but a very efficacious one. He saves ignorant people. They don't understand principles that are too profound and deep, so only superficial little magic tricks can be used with them! That way they will develop faith.

Q: What happens when we feel pain during meditation?
A: If you're aware of the pain, then the more painful it is, the better. If you can't get past this stage, you will always hurt. Don't always follow the command of that feeling. You have to make it listen to you. You have to be the one in control. We have to know that our body is not real, but composed of the four false elements. It doesn't matter at all. If I were to die and go to the hells, I would experience agony from volcanic eruptions in the hells much more painful than this! What should I do at that point? While I can be in control now, I'll let it suffer a bit more because once energy and blood break through that spot, it will no longer be in pain.

Q: Does anyone bow to himself?
A: To whom is he bowing? Is there a self? "Both the one bowing and the one receiving the bow are empty and quiescent." It's empty, don't be attached.

Q (by a student): I have a question, could the Venerable Master please point out the way for me? When someone is meditating, who or what is the meditator?
A: You find out.

Q (by a student): You say that while we're meditating, we should be patient with what we feel. But I find that strange. Can we express our feelings, or should we keep them inside? Sometimes when I stuff them inside, I find that I want to explode afterwards. What should I do?
A: Be patient with them, which means emptying them so that they disappear. It's not about hiding them inside. What's the use of hiding them inside? Why do you need to keep in garbage? Forget them! Things that are suppressed are even filthier than the filthiest things. As powerful as the atom bomb may be, the power of suppression is even greater. If you're not afraid of exploding into pieces, go ahead and hide them. How scary!

Q: I would like to ask the Venerable Master about shariras. Some people say they are rocks. Some people say one sharira will split into two while others say they will disappear. Will you please explain?
A: Shariras are a result of keeping to the precepts: no killing, no stealing, and primarily, no sexual activity. That way, one's precious things are not lost. What are those "precious things?" I believe every one of us knows what is the essence of life, I don't need to say too much. If we refrain from sexual activity, our shariras will naturally be bright and brilliant, more solid than diamonds. As far as what the average person says about it multiplying. . . I have never experimented with them or done tests on shariras before. I can only tell you this: by keeping the precepts, one will have shrariras. On the other hand, if one doesn't keep the precepts, there will be no shariras.

Q: In that case, our bodies must be pure so that we'll have shariras.
A: Right. You should stay single and not touch women. Having been intimate with a woman, whatever shariras you may have will only be glass.

Q: Then women can't be intimate with men?
A: Right! That's right too. That's why Buddhist monasticism doesn't allow monks or nuns to marry; instead they watch and encourage each other to avoid promiscuity. To be promiscuous is to violate precepts. Cultivators must be very clear on this issue between men and women. If they're not clear about this, they would merely be pretending that fish eyes are pearls.

Q (by a student): Will you please help me with my meditation so that I can understand the principles of Buddhism even better, as well as those of other religions that I'm studying?
A: To sit in meditation is to learn to sit and handle beatings; meditation is as painful as being beaten. This applies to the hours when you're not actually sitting as well. We ought to be patient when people hit us or yell at us. In general, we can meditate well and sleep in a sitting position when we are unaffected by the eight kinds of emotions.

Q (by a student): Please tell me the difference between "enduring" and "being patient." Are they the same? Or is endurance different from patience, which is to be accepting.
A: Being patient means not getting angry, not exploding like a bomb. The intolerance of pain during meditation, for instance, is both endurance and patience. To bear what one can bear and to bear what cannot bear means that one doesn't go off like an atom bomb.
Dr. Akpinar: I believe there is a difference between the two in English. To endure is to be strong; to be patient is to have a good personality. Endurance is mostly physical, while patience is about being soft, gentle, and easygoing.

Q (by a student): You say each religion has its strengths and weaknesses. What are the weaknesses of Buddhism?
A: There are many weaknesses. Cheating people! Claiming others' money for themselves. These are all weaknesses! Buddhists should not exploit relationships and have others contribute only to themselves but not others. These Buddhists let their blessings run away. Buddhist monastics should not touch money, but why do some monastics have so much money in their pockets? They're suppose to be eating one meal at midday, staying under a tree [at one location] only for the fortnight, uninterested in valuables, own no possessions, and just going on their alms rounds barefoot and eating whatever they receive. That ought to be enough. So why do they live in high risers? Why do they live in such luxurious housing facilities? Eat such excellent food? Dress so nicely? What does this mean? Are these weaknesses?

Q (by a student): Will the Venerable Master please tell me how I can strengthen my determination?
A: How do you obtain determination? Why do you want determination?
Student: I'm not strong enough.
Venerable Master: Who took it away?
Student: It's right here in me.
Venerable Master: If it's right there inside you, why are you asking me?
Student: I'll go and practice on my own.
Venerable Master: Since you have it, just turn around! It's enough if you would just take it out! You're asking me, but how can I teach you to be strong? Your determination belongs to you while my determination belongs to me. By asking me this question, are you going outside of yourself for answers? Aren't you asking a blind man for directions?
Student: Maybe I have not lost it, but I just want to strengthen it.
Venerable Master: When did you lose it? And how come you are so determined when you're chasing after women?
Student: I understand.
(The crowd laughs.)
Venerable Master: If you've got determination in that area, why don't you have determination in this area?
Student: Now I've got it.

Q (by a student): How does a non-Buddhist learn to bear pain from family and friends?
A: What kind of pain?
Student: The guy that you like doesn't reciprocate in kind.
A: Everything is a test to see what you will do, what I will do, and what he will do. If we don't recognize what is before us, we must start anew. Really recognize our faults in any difficult situation. Do not criticize others. If we really know our mistakes, we don't need to worry about whether other people are right or wrong. Others' faults are simply my own; knowing that we are all the same is great compassion. Be extremely kind to those with whom you have no affinities. Great compassion is to understand that we are all the same. By being kind and compassionate to people, we will have no more problems.

Q (by a student): I'm a Jew. Judaism is excluded from the five major religions that the Venerable Master mentioned. I would like to know how Buddhism could cooperate with Judaism.
A: Judaism is Buddhism. Catholicism is Buddhism. The labels to these medicines have changed, but not the medicines themselves. These terms may change, but their definitions do not. I don't consider any religion a religion. Different religions simply represent the changes in human nature. So I belong to whatever religion I see.

Q: What does "affliction is Bodhi" mean?
A: If you don't know, how could you have become even more distraught than you had been? There's not much to get out of this. It's not at all difficult; it's as easy as flipping over the palm of your hand. Affliction is one side of the coin while Budhi is on the other side. This, too, is just like ice and water.

Q: What's the difference between cultivating with a group at a monastery versus at home? What should we do if we're ill at ease at a monastery?
A: If you really know how to cultivate, you may do so at a monastery. If you really know how to cultivate, you could cultivate at home as well. If you are able to focus on what you're doing, regardless of what it is, then anything is possible. Otherwise, it's useless whether you're at home or a monastery.

Q: How do we cultivate?
A: Recite the Buddha's name with sincerity.

Q: How can we be sincere?
A: Let go of everything and be avid about being liberated from birth and death.

Q: As a parent, how should I teach my kids so that they understand the value of the Five Precepts and adhere to them?
A: The best method would be for you, first of all, to adhere to the precepts. Children model behavior. They will naturally not be skeptical about the value in holding the precepts when they see that their parents enjoy keeping the precepts. Another good method is to read to them the biographies of preeminent monks and nuns. Virtuous monastics since times of old have upheld the precepts and cultivated what is good, thus attaining great blessings. These stories leave indelible impressions a child's subconsciousness, which become the model for their moral life as future adults. They will believe in them and carry them out.

Q: What is the primary purpose of mediation?
A: The advantages to meditation are manifold. Whether we study, work, or take care of the house, daily meditation increases our concentration, lessens the pressures of life, and increases our physical health. If we honestly want to develop our wisdom and become liberated, then we must develop this habit. We must make be committed to meditation in the long run so that we will be truly delivered from the cycle of birth and death.

Q: Does a Buddhist disciple who has received the Five Precepts and the Bodhisattva Precepts have to uphold them with care and be a lifelong vegetarian?
A: Of course! What's the use of receiving the precepts if you were not going to keep them?

Q (by a student): After encountering the Buddhadharma, I have studied it quite seriously; but my friends and family still don't understand. They think that I have become too involved and tied down by demons. At this point, should I practice compassion and go with the flow, or should I grit my teeth and pull myself out of the sea of suffering that is birth and death? Please give me some instructions.
A: You have to be the unwavering candle in the windstorm, the enduring gold in the intense fire. You have to be undaunted to be a true disciple of the Buddha.

Q: Should we use things that are derivatives of slaughter, such as leather jackets, leather shoes, and leather purses?
A: What if they feel the same way as some people who have died and then decided that they did not want to donate their organs? They claim that they were just confused at the time they made the decision.

Q: How come that bird sits in the Master' palm without flying away?
A: Because I have no thought of killing.

Q: Buddhism says "All living beings have the Buddha nature." Why are living beings so lost that we need to continue to suffer now?
A: All living beings have the Buddha nature; all living beings also have the ghost nature; living beings also have the animal nature; living beings also have the nature of god, of Bodhisattvas. Living beings come complete with these, they only know to go downhill and not to move up. As the saying goes, "The superior man understands what is lofty while the petty man understands what is base." Living beings are greedy for visible and tangible objects in the world. They think that eating, drinking, and being marry are real. They don't recognize the happiness that is in their true and inherent nature. Therefore, there are actually "two paths of good and evil, but some cultivate while others commit evil." You say that living beings are all lost, but there are those who are not lost. There are those who seriously cultivate, taking one step at a time and working as hard as they possibly can. So you can't say that all living beings are lost.

Q: Someone has been preaching to me lately about the Teachings of the Sun Lotus in Japan. They say they're a form of Buddhism as well, but they only talk about the Dharma Flower Lotus Sutra. I wonder if the Venerable Master has any insights on this sect?
A: I'm not going to respond to this question. If I were to answer, I would be attacking others. Although they're Japanese, I don't want to hurt their self-respect.

Q: Recently, I had heard people say, "People could first become enlightened then go and cultivate seriously. If you come here, you will become enlightened immediately after I give you my blessings. You can then go on to really cultivate." When I heard this, I thought it was very strange because we have always known about how we should cultivate first before we become enlightened and certified to the fruition. I would like the Venerable Master to please explain this seemingly contrary theory.
A: This is too esoteric. I only understand principles that are ordinary; I don't understand principles that are too esoteric.

Q (by a student): I have a question about desire. Please explain the difference between the right kind of desire and the wrong kind of desire.
A: It's wrong for us to be selfish, and it's right for us to be selfless. It's right when we accord with principle; it's wrong when we do not accord with true principles. It's wrong to benefit ourselves; it's right to benefit others. I wouldn't understand this if it were more profound. The right desires are those we can be open about; whereas the wrong desires are those we want to hide from others. In other words, it's right when everyone considers what we do to be reasonable; we're being open that way. It's wrong when we're afraid that everyone will find out about the unprincipled things that we do. We are wrong whenever we pretend. We are wrong when we put on a façade to hide what's inside. The truth is not far from human cravings; they are different in only a matter of a thought.

Q: Will the Venerable Master please explain what you think of this: some people say that when they're possessed by ghosts, it's Guanshiyin Bodhisattva who has entered their body.
A: I am not Guanshiyin Bodhisattva and I'm not a ghost either, so I don't know the answer to this question.

Q: We must bow to the Buddhas 10,000 times to take refuge with the Venerable Master. Must we finish those 10,000 bows before we take refuge or is it okay to do the 10,000 bows over time after we have taken refuge?
A: You can do 10,000 bows gradually after taking refuge. After you finish 10,000, you can bow 100,000 or 1,000,000 more. There's no limit.

Q: Do we have to be lifelong vegetarians after we receive the precepts? If it's inconvenient for the time being, is it okay to eat the vegetables cooked with meat?
A: If you were as sincere as the Sixth Patriarch, you may eat the vegetables in dishes that contain meat. If you haven't reached the level of the Sixth Patriarch, it's better to eat less meat.

Q: Why are there so many disasters in the world now? For instance, there are many more airplane crashes this year than last. What kind of retribution is this?
A: People get angry too often and kill too often!