The
Buddha Fa and Buddhism
Many people think of Buddhism
whenever Buddha is mentioned. Actually, Buddhism is only one form of the Buddha
Fa’s manifestations in the human world. The Buddha Fa also manifests itself in
other ways in the human world. In other words, Buddhism cannot represent the
entire Buddha Fa.
Not
everything in Buddhism was taught by Buddha Sakyamuni. There are other forms of
Buddhism in the world that do not revere Buddha Sakyamuni as their master. In
fact, some have nothing to do with Buddha Sakyamuni. For example, what the
Yellow Sect of Tibetan Buddhism worships is the Great Sun Tathagata, and it
regards Buddha Sakyamuni as a Buddha Law Body of the Great Sun Tathagata. With
Milerepa
as its object of worship, the White Sect of Tibetan Buddhism has nothing to do
with Buddha Sakyamuni, nor does it mention Sakyamuni’s Buddhism. Their
believers during that time did not even know the name of Buddha Sakyamuni, let
alone who Buddha Sakyamuni was. Other sects of Tibetan Buddhism have each
understood Buddha Sakyamuni differently. Theravada has always regarded itself as
the orthodox Buddhism taught by Buddha Sakyamuni, for it has indeed inherited,
in terms of form, the cultivation method used in the era of Buddha Sakyamuni. It
has kept the original precepts and dress, and it worships only Buddha Sakyamuni.
Chinese Buddhism was altered before it was introduced in China. The cultivation
method was altered drastically, with the worship of many Buddhas instead of
Buddha Sakyamuni alone. In the meantime, the precepts have doubled in number and
the rites of ancient China’s folk religions have been incorporated. During
their religious ceremonies, Chinese musical instruments—such as wooden fish,
bells, gongs and drums—have been used, and they have changed the style of
their clothes to that of ancient Chinese folk dress. It was renamed
“Mahayana,” and has become considerably different from Buddha Sakyamuni’s
early Buddhism. Therefore, Theravada at that time did not recognize Mahayana as
Sakyamuni’s Buddhism.
I mentioned
the above in order to address the relationship between the Buddha Fa and
Buddhism in the context of Buddhism. Now let me discuss it from a historical
perspective. In Western society, among the unearthed relics of ancient Greek
culture, the
symbol was also discovered. In fact, in the remote ages before
Noah’s Flood, people also worshipped Buddha. At the time of the Flood, some
people of ancient Greek ancestry living in western Asia and the region to the
southwest of the Himalayas survived. They were then called “Brahmans,” and
they became today’s White Indians. As a matter of fact, Brahmanism worshipped
Buddha initially. It had inherited the tradition of revering Buddha from the
ancient Greeks who, at that time, called Buddhas “gods.” About a thousand
years later, Brahmanism began its transfiguration, just like the alterations of
Buddhism in modern Mahayana, the alterations in Tibetan Buddhism, the
alterations in Japanese Buddhism, and so on. Over a thousand years after that in
ancient India, Brahmanism began its Dharma-Ending period. People started to
worship crooked things rather than Buddha. At that time Brahman people no longer
believed in Buddha. Instead, what they worshipped were all demons. Killing and
sacrificing animals as ritual worship took place. By the time Buddha Sakyamuni
was born, Brahmanism had already become a completely evil religion. This is not
to say that Buddha had changed, but that the religion had become evil. Among the
remaining cultural relics from ancient India, one can still find statues in the
mountain caves from early Brahmanism. The carved statues of gods all resemble
the images of Buddhas. They can also be found in Buddhism among the Buddha
sculptures in China. For instance, in several major caves there are statues of
two seated Buddhas facing each other, etc. Buddha was still Buddha—it was the
religion that had become evil. Religion does not represent God(s) or Buddha. It
was the depravity of the human heart that deformed the religion.
All of this
shows that the Buddha Fa is eternal and that the Buddha Fa is the nature of the
universe. It is the mighty Buddha Fa that creates Buddhas, and not Buddha
Sakyamuni that created the Buddha Fa. Buddha Sakyamuni enlightened to the Buddha
Fa, enlightening up to the level of his Attainment Status.
Let me make a
few more remarks in terms of this cycle of human civilization. Did you know that
Dao is one kind of god; Buddha is another kind of god; Yahweh, Jesus, and St.
Mary are also one kind of god? Their Attainment Status and bodily forms vary as
a result of differences in their cultivation objectives and in their
understandings of the universe’s Dafa. It is the Buddha Fa that created the
immense cosmic body, and not these Buddhas, Daos, and Gods. This much is known
to human beings. How much more remains unknown to mankind is still enormous!
Didn’t Buddha Sakyamuni once say that with respect to Tathagata Buddhas alone,
they are as many as the grains of sand in the Ganges river? Could these Buddhas'
teachings be the same as the Dharma taught by Buddha Sakyamuni? Could the
teachings they would give, if and when they came to human society, match the
Dharma taught by Buddha Sakyamuni word for word? Did the six Buddhas before
Buddha Sakyamuni teach the Dharma Buddha Sakyamuni taught? It is mentioned in
Buddhism that the future Buddha, Buddha Maitreya, will come to this human world
to preach his teachings. Will he then repeat Buddha Sakyamuni’s words? I feel
sad to find Buddhism today having reached this stage, being foolishly obsessed
with religion itself, rather than actually practicing cultivation. Hypocrites
and religious scoundrels are seriously corrupting both the cultivation places
and monks. On second thought, this is not so surprising. Buddha Sakyamuni
actually once talked about the situation in the Dharma-Ending period. How
different is modern Buddhism from Brahmanism in its later period?
At present, I
come to this world to teach the Fa once again—to directly teach the
fundamental Fa of the universe. Some people do not dare to admit this fact—not
because they are concerned about their own cultivation, but rather for the
purpose of protecting religion itself or because they allow their ordinary human
emotions to get in the way. They equate religion with Buddha. There are others
who object, using their ordinary human thinking, because their prominence in
Buddhism is challenged. Is this a small attachment? Those with ulterior motives
who dare to even slander the Buddha Fa and Buddhas, they have already become
ghosts in hell. It is just that their lives on earth are not over yet. They
always consider themselves to be some sort of scholars of religion. Yet how much
do they really know about the Buddha Fa! Oftentimes, as soon as Buddha is
mentioned, they immediately relate it to Buddhism; as soon as the Buddha School
is mentioned, they think that it is the Buddhism of their denomination; as soon
as the Buddha Fa is mentioned, they regard it as what they know. There are many
people around the world who practice cultivation deep in the mountains for a
long time. Many of them practice cultivation by following different cultivation
ways in the Buddha School, which have been passed down for hundreds of years.
They have nothing to do with Sakyamuni’s religion. For those religious
scoundrels who are not even clear about these concepts or terms, what kind of
qualifications do they have to criticize Falun Dafa? In the past, Jesus’s
appearance upset Judaism. Two thousand five hundred years ago, Sakyamuni’s
appearance shook Brahmanism. It seems that people can never learn positive
lessons from history. Instead, they always learn from negative lessons for the
sake of their own self-interests. In the universe, there is the law of
formation, stasis, and degeneration. Nothing is constant and without change.
There are Buddhas in different historical periods who come to this world to save
people. History develops in this way. Mankind in the future will also hear of
the Buddha Fa.
Li Hongzhi
December 17, 1998
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