Showing posts with label Emptiness. Show all posts
Showing posts with label Emptiness. Show all posts

Someone said:"pursuit of merit is the Buddhist way to develop a wise sense of self"

Soh replied:

I would say it should be the other way round. Truly practicing without sense of self gives rise to the highest merit.



Soh Wei Yu


Top Contributor

Sariputra: What is the worldly, and what is the supramundane perfection of giving?

Subhuti: The worldly perfection of giving consists in this: The Bodhisattva gives liberally to all those who ask, all the while thinking in terms of real things [that are unchanging and substantial]. It occurs to him: "I [who is unchanging and substantial give, that one [who is unchanging and substantial] receives, this is the gift [that is unchanging and substantial]. I renounce all my possessions without stint. I act as one who knows the Buddha. I practice the perfection of giving. I, having made this gift into the common property of all beings, dedicate it to supreme enlightenment, and that without apprehending anything [that is unchanging and substantial]. By means of this gift, and its fruits may all beings in this very life be at ease, and may they one day enter Nirvana!" Tied by three ties he gives a gift. Which three? A perception of self, a perception of others, a perception of the gift.

The supramundane perfection of giving, on the other hand, consists in the threefold purity. What is the threefold purity? Here a Bodhisattva gives a gift, and he does not apprehend a self [who is unchanging and substantial, nor a recipient [who is unchanging and substantial], nor a gift [that is unchanging and substantial]; also no reward of his giving [that is unchanging and substantial]. He surrenders that gift to all beings, but he apprehends neither beings nor self [who are unchanging and substantial]. He dedicates that gift to supreme enlightenment, but he does not apprehend any enlightenment [due t non-attachment to it, thus truly attaining it]. This is called the supramundane perfection of giving.

Pañcavimsatisahasrika, 263-64

Buddhist Texts Through The Ages

Translated & Edited By Edward Conze, I.B. Horner, David Snellgrove & Arthur Waley



Soh Wei Yu


Top Contributor

There is also mundane generosity (laukikadāna) and supramundane generosity (lokottaradāna), the generosity approved of by the āryas (āryavarṇitadāna) and the generosity disapproved of by the āryas (āryāvarṇitadāna), the generosity of the buddhas and bodhisattvas (buddhabodhisattvadāna) and the generosity of the śrāvakas (śrāvakadāna).

1) What is mundane generosity (laukikadāna)? Mundane generosity is the generosity of ordinary people (pṛthagjanadāna) and also the generosity used by the āryas with an impure mind (sāsravacitta). Some say that [only] the generosity of worldly people constitutes mundane generosity, whereas the generosity of the āryas, even though carried out with impure mind, is supramundane because their fetters (saṃyojana) are cut (chinna). Why? Because these āryas have obtained the concentration of non-thought (apraṇihitasamādhi).[1]

Furthermore, mundane generosity is impure (aviśuddha), whereas supramundane generosity is pure (viśuddha).[2] There are two kinds of fetters (saṃyojana): i) those that depend on craving (tṛṣṇāpekṣa); ii) those that depend on wrong views (dṛṣṭyapekṣa).[3] When these two kinds of fetters are present, the generosity is mundane; when they are absent, the generosity is supramundane.

When the three obstacles (āvaraṇa)[4] fetter the mind, the generosity is mundane. Why? Dharmas, resulting from causes and conditions (hetupratyaya) are truly without substantial self (anātmaka); nevertheless, we say: “I am giving and someone is receiving”; this is what is called mundane generosity. Besides, [the notion] of self (ātman) has no precise attribution (aniyatasthāna): sometimes it is the self that is taken as ātman and not as other; sometimes it is other that is taken as ātman and not as self.[5] As a result of this imprecision, there is no true ātman. Moreover, the thing given (deyadravya) exists solely as a result of the complex of causes and conditions (hetupratyayasāmagrī) and all the dharmas are in themselves nonexistent (anupalabdha). They are like a cloth (paṭa) that results from a collection of causes and conditions but which ceases to exist as soon as one pulls out the silken thread or threads of which it is composed. In the same way the dharmas have as sole characteristic the absence of own-characteristic [142b] (animittalakṣaṇa); they are eternally empty of self nature (svabhāvalakṣaṇa). But people have hallucinations (abhiprāya) and take them to be existent. This mistake (viparyāsa) and this error characterize the mundane generosity. – But when the mind is free of the three obstacles (āvaraṇa), the characteristic of dharmas (lakṣaṇadharma) is truly cognized and the mind is free of error (viparyāsa): then generosity is supramundane.

2) Supramundane generosity is the generosity approved of by the āryas (āryavarṇitadāna); mundane generosity is the generosity disapproved of by the āryas (āryāvarṇitadāna).

Moreover, pure (viśuddha) generosity free of stains (vimala) and conforming to the true nature (bhūtalakṣaṇa) of dharmas is the generosity approved of by the āryas; the impure (aviśuddha) generosity, mixed with fetters (saṃyojana), errors (viparyāsa) and obstinacy (cittasaṅga) is the generosity disapproved of by the āryas.

Finally, the generosity associated with the knowledge of the true nature (bhūtalakṣaṇaprajñā) is the generosity approved of by the āryas; in the contrary case, it is disapproved of by the āryas.

3) When one gives without seeking [the welfare] of beings or without wanting to know the true nature (bhūtalakṣaṇa) of dharmas, but only for the purpose of escaping from birth (jāti), old age (jarā), sickness (vyādhi) and death (maraṇa), this is the generosity of the śrāvakas. When one gives for all beings or again in order to know the true nature of dharmas, this is the generosity of the Buddhas or bodhisattvas.

When one is incapable of fulfilling (paripūrṇa) all the qualities (guṇa) [required for true generosity] but one is seeking to obtain a small portion of them, this is generosity of the śrāvakas. When one wishes to fulfill all the qualities, this is generosity of the Buddhas or bodhisattvas.

When one gives out of fear of old age, sickness and death, this is generosity of the śrāvakas; when one gives to acquire buddhahood, to convert beings and without fear of old age, sickness and death, this is generosity of the Buddhas or bodhisattvas.[6] At this point, the story of the P’ou sa pen cheng king (Bodhisattvajātakasūtra) should be told.

 "Did Buddha ever taught physical reality was/is an "illusion"?"

Krodha replied the redditor:

Yes, this is a strong theme throughout Buddhist teachings.

Some examples from the Pali Canon, starting with the Pheṇapiṇḍūpama Sutta SN 22.95:

Form is like a lump of foam; feeling is like a bubble; perception seems like a mirage; choices like a banana tree; and consciousness like a magic trick: so taught the Kinsman of the Sun. However you contemplate them, examining them carefully, they’re void and hollow when you look at them closely. Concerning this body, he of vast wisdom has taught that when three things are given up, you’ll see this form discarded. Vitality, warmth, and consciousness: when they leave the body, it lies there tossed aside, food for others, mindless.

Such is this process, this illusion, cooed over by fools. It’s said to be a killer, for no substance is found here. An energetic mendicant should examine the aggregates like this, with situational awareness and mindfulness whether by day or by night.

They should give up all fetters, and make a refuge for themselves. They should live as though their head was on fire, aspiring to the imperishable state.

Another from Udānavarga 2.18:

He who has perceived that this body is (empty) as a vase, and who knows that all things (dharma) are as an illusion, does thus destroy the chief of Māra's flowers, and will no more be seen by the king of death.

He who has perceived that this world is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Māra's flowers, and will no more be seen by the king of death. He who has perceived that this body is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Māra's flowers, and will no more be seen by the king of death.

Another, SA 265:

Monks, it is just as if a master magician or the disciple of a master magician at a crossroads creates the magical illusion of an elephant troop, a horse troop, a chariot troop, and an infantry troop, and a clear-sighted person carefully examines, attends to, and analyses it. At the time of carefully examining, attending to, and analysing it, he finds that there is nothing in it, nothing stable, nothing substantial, it has no solidity. Why is that? It is because there is nothing solid or substantial in a magical illusion.

Some Mahāyāna examples, in the Bhadramāyākāra Sūtra, it is said:

Maudgalyāyana, moreover, since the illusions of Bhadra the Magician are partial, his illusions are not true; but the illusions of the Tathāgata are true, therefore, all phenomena are fully realized to be illusory.

The Samādhirāja states:

All existence is like an illusion, powerless, like foam that gathers and becomes hollow.


The primal nature of phenomena is empty, like an illusion, which tirthikas are unable to know. Understanding all phenomena to be similar to illusions, is not the domain of signs.

The Ārya-lalitavistara-nāma-mahāyāna-sūtra says:

Because of dwelling in the equivalence of all phenomena with illusions, mirages, dreams, water moons, echoes and double vision, the Dharma free of affliction is perfectly realized.

The Ārya-mañjuśrīvikurvāṇaparivarta-nāma-mahāyāna-sūtra:

Further, sister, the five aggregates are illusory. They do not exist. There is no arising of erroneous action. It is conventionally designated through an error. Sister, awakening is like an illusion, it does not exist, it is conventionally designated through an error. Sister, though awakening is like an illusion, it does not exist, it is conventionally designated through an error. Therefore, sister, because illusions are the same, the aggregates are the same. Because the aggregates are the same, illusion is the same. Since illusion is the same, awakening is the same. Since awakening is the same, illusion is the same. Sister, therefore, I call you "awakened".

The Ārya-ghanavyūha-nāma-mahāyāna-sūtra says:

The suchness of all phenomena arises through power of mutual relation, the yogins seeing in that way clearly see it as suchness. The perfected nature is the dharmatā of phenomena; all phenomena do not arise as the substantial entities of the imputed: empty, insubstantial, beyond the extremes of existence and nonexistence, similar with illusions and dreams, like fairy castles, like opthalmia and like mirages.

The Acintyastavaḥ says:

Like a dream, an illusion, [or] seeing two moons: Thus have You [The Buddha] seen the world, as a creation not created as real. Like a son who is born, established, and dies in a dream, the world, You have said, is not really born, does not endure, and is not destroyed... According to cognition of truth, [however], You maintain that there is no annihilation or permanence. [You] assert that the entire world is empty of substance, like a mirage.

The Lokātītastava states:

You [The Buddha] have stated that all arising is like the arising of an illusion. Therefore You have fully understood that this world has arisen due to imagination. It is unreal, [and] not having originated it cannot be destroyed.

The Mahāyānaviṁśikā:

The object of knowledge in dream is not seen when one awakes. Similarly the world disappears to him who is awakened from the darkness of ignorance. The creation of illusion is nothing but illusion. When everything is compound there is nothing which can be regarded as a real thing. Such is the nature of all things. As the figments of a dream dissolve upon waking, so the confusion of Samsara fades away in enlightenment.


Interesting that people are upvoting u/Sneezlebee’s inaccurate answer that “the Buddha never said physical reality itself is an illusion.”

And OP finds that “reassuring.” No offense but that inclination to seek a secure refuge or landing place should be thoroughly investigated. That is how deep our conditioning is.

Like the Ḍākārṇava Tantra says:

Everyone is confused by illusion; but the wise are liberated by illusion.

Seeing that this world - this so-called “physical reality” - is an illusion, is the doorway to liberation. Reifying this illusory reality as stable and real (vāstu) will seed the causes for the continual cycle of suffering.

There are two obscurations that prevent us from attaining buddhahood. These two obscurations must be eliminated to attain buddhahood. The first, the afflictive obscuration, is the perception of a self. The second, the cognitive obscuration, is the perception of an real external physical reality. Buddhas have eliminated both of these obscurations, they do not perceive a physical reality.

From Rongzom:

Moreover, the way [a buddha] knows and sees is not like holding [entities] to be substantial. He knows and sees [them] as an illusion. Likewise, the Dharmasaṃgītisūtra states:

For example, some magicians attempt to free a magically created [being by removing its magical power]. Since they already know [that it is an illusion], they face no obstructions to [correctly perceiving] that illusion-[like being]. Likewise, the wise, who are fully awakened, perceive the three [realms of] existence to be illusion-like.

Also, in the Pitāputrasamāgamasūtra it is stated:

Because a magician knows the magical apparition created [by him] to be an illusion, he is not confused by it. You, [too,] see the entire world ('gro ba: jagat) in this way. [I] pay homage and praise to one who sees everything [in this way].

Further, some say: The fully awakened one possesses the knowledge of the absolute, [namely], the so-called gnosis of knowing [phenomena] as [they actually] are, but does not possess the knowledge of the conventional, the so-called gnosis of knowing [phenomena] to the full extent. It is not that something knowable (mkhyen rgyu yod pa) is not known [by a buddha]. But since conventional knowable [phenomena] are non-existent, there is no gnosis of perceiving them [either]. How is it that conventional [phenomena] are non-existent? Conventional [phenomena] appear to ordinary beings as they are, namely, caused [in their case] by defiled ignorance (nyon mongs pa can gyi ma rig pa). They appear to the three [types of] nobles (i.e., śrāvaka saints, pratyekabuddhas, and bodhisattvas) as they are, namely, caused [in their case] by undefiled ignorance (nyon mongs pa can ma ying pa'i ma rig pa). It is, for example, like the appearance of strands of hair and [other] 'floaters' (rab rib: timira) to a [person] suffering from an eye disease. [Immediately] after the Diamond-like Samadhi [has arisen in him], a buddha discards [even undefiled] ignorance, and sees true reality, in that [he] does not see any phenomena. Therefore, these deceptive conventional [phenomena] do not exist in a buddha['s field of perception].

Also, Sneezlebee’s assessment that “consciousness dreaming the body” is a “new age” view is really not the case. This is implied in buddhadharma, and stated explicitly in some systems, the Khandro Nyinthig says:

To sum it all up, ignorant attachment to dualistic appearances assembles the rtsal of gnosis (jñāna - pristine consciousness) into the [four material] elements, and forms the body in actuality.

Also see my comments at: A Critique of Xiao Ping Shi


English translation of the Chinese article (also available at the bottom)


Heretical Views Outside the Path - Xiao Pingshi's "God-Making Movement"

by Venerable Da Zhao

As the saying goes: "A good person is easily bullied, a good horse is easily ridden." This is especially evident in this era of social transformation! The compassion of Buddhism is frequently abused, which is even more prominent! After reading the works of Xiao Pingshi from Taiwan, including "The Formless Mindfulness of Buddha," "The Progressive Stages of Meditation on Mindfulness of Buddha," "Treasury of the True Dharma Eye - Collection of Dharma Protection," "The True Reality of Life," "Simple Methods to Discern True and False Enlightenment," "Integration of Chan and Pure Land," "The True Tathagatagarbha," "How to Enter the Gate of Mindfulness of Buddha," "The Great Vehicle View of No-Self," "The Crisis in Buddhism," "Unity in Doctrine and Teaching," "Self and No-Self," "Crazy Secrets and True Secrets" (Volumes 1-4), "The Jewel Cluster of the Zen Tradition" and others (Cases and Koans Volumes 1-5), "A Detailed Explanation of the Lankavatara Sutra" (Volumes 1-6), and the concurrently published "The Mindset of Studying Buddhism," "The Voice of Compassion," and about twenty to thirty other books, I feel deeply moved! At first, I only saw superficial text, nominal explanations, and a lot of problems in exploring the meaning and principles, feeling very uncomfortable, especially sensing the author's inexplicable and strong desire to express himself. Everywhere, he does not forget the "self," packaging everything for the "self," which is inconsistent with the spirit of Buddhism. Gradually, I saw everything good being linked to the author himself, and everything bad being associated with the great Buddhist masters of today. Apart from what the author says, there seems to be no other Buddhist teachings to study or practice, and no other place but the Correct Awakening Fellowship founded by the author that represents a true Buddhist site. This also contradicts the splendid virtues of Buddhism. Later, I finally saw through the deceitful guise of using the names and principles of Buddhism to hide his own “primary cause” of heretical views, revealing the cunning fox’s tail, causing deep harm to Buddhism! Further understanding revealed that this is a “god-making movement” that preyed on the fallen human heart, turning the names and principles of Buddhism into a pedestal for his deceptive world. Isn’t this the sorrow of Buddhism? Thus, I lament that contemporary Buddhism is externally threatened by the heretical Falun Gong stealing the Dharma wheel symbol and acting tyrannically, and internally suffers from the “primary cause” heretics who use Buddhist names and principles as a cover to slander the Dharma and break the Sangha! Buddhism, the wonderful Dharma, the Sangha, being so grand and dignified, a bright lamp for the world, are insulted to this extent by heretical cults. Reflecting on this quietly at night, how sad and pitiable! The heretical Falun Gong is like a thief entering a yard, merely stealing the decorations (symbols) inside, and will flee when the household becomes alert; the “primary cause” heretics are like robbers entering the house, stealing the treasures inside the safe (Buddhist names and principles), and even if driven out, have already caused great destruction! What can be done? How can this be resolved?

The means of modern thieves are increasingly sophisticated, plagiarism deepens, and the harm grows more severe! The fatal aspect lies in Xiao Pingshi’s narrative, where the basic language largely aligns with Buddhist meanings. Not to mention beginners in Buddhism having difficulty discerning its authenticity, even long-term practitioners can be misled by his beautiful textual descriptions, with some in academia even praising him as "quite profound," unaware that at the most critical root, it is the practice of heretics. He also everywhere proclaims "the true Dharma," and repeatedly proposes "distinguishing the meaning of the Dharma." Now, from his writings, we expose the heretical face behind his "primary cause" heretical thought, the "god-making movement" that preys on the fallen human heart, the “ingratitude” of forsaking one's teacher and ancestors, and the "slandering of the Dharma and breaking the Sangha" through wordplay, to restore the purity of Buddhism!

“Primary Cause” Heretical Thought

The so-called “primary cause” heresy advocates that the reason for the establishment of all things in the world belongs to a single cause. In “Bodhisattva Tipitaka's Exposition of the Lankavatara Sutra on Externalist and Hinayana Nirvana Theories,” twenty kinds of heretics are pointed out, each seeking the primary cause of the universe and giving their own interpretations. The fourth Vedananda, the fifth Isvarananda, the ninth Women and Relatives, the twelfth Mudrara, the fourteenth Sramana, the fifteenth Marisha, the twentieth Anta, etc., though varying, belong to the same category of primary cause heretics. They all believe that there is a “primary cause” for the arising of all phenomena, a source capable of generating everything, with all things derived from this one source. For example, the fifth heretic Isvarananda proposed: “By formlessness, it gives birth to all sentient and insentient beings, named Nirvana.” (T32, 157a) The fourteenth heretic Sramana said: “Knowing that all beings are born from their own nature and return to it, free from samsara to attain Nirvana, thus all beings are born from their own nature. Hence, the externalist Sramana speaks of self-nature as eternal, able to produce all dharmas, which is the cause of Nirvana.” (T32, 157c) This is the heretical view of “primary cause” where non-causal elements are considered as causes!

Close to the heretical view that the “primary cause” gives birth to everything is “monism,” prevalent in many Indian philosophical schools. For instance, Vedanta philosophy posits that the essence of the universe is Brahman and the essence of individual subjects is Atman, both fundamentally one and the same, known as “Brahman-Atman identity.” To express the nature of this monism is challenging, hence theories like being (existence), spirit (consciousness), and bliss (happiness) emerged. However, such absolute monism struggles to explain phenomena like the material world, suffering, evil, and other worldly phenomena. The dualism positing a conflict between spiritual (divine self) and material principles (nature) emerged to address these issues. All these theories have their contradictions and are considered heretical views in Buddhism, refuted by Buddhist teachings.

In Buddhism, be it Theravada or Mahayana, there is no such “primary cause” or monist heretical view. As stated in the Abhidharmakosha, “A single cause producing phenomena definitely does not exist.” (T29, 36b) The Avatamsaka Sutra says, “Thus do all Bodhisattvas know: the nature of all dharmas is always empty and quiescient, with not a single dharma capable of creation, equivalent to the [truth of] no-self as realized by all Buddhas.” The Kasyapa Buddha in the Seven Buddhas’ Dharma Transmission Verse said, “All sentient beings have a pure nature, fundamentally unarisen and indestructible.” In the Madhyamaka Karika (Middle Treatise), it is said: 'If fruits (results) were to arise before the union of various conditions, this would be untenable, for such fruits would be devoid of causes and conditions, and thus would be termed as causeless. Therefore, the assertion that fruits arise prior to the assembly of conditions is infeasible. A question is posed: What is the fault if a cause transforms into a fruit? The response: If the cause were to transform into the fruit, then upon reaching fruition, the cause would cease. This implies that the cause, before giving rise to the fruit, would have already ceased. (T30, 26c) Bodhidharma in the Shaolin Six Gates Bloodstream Sermon also stated: “If without seeing the nature, one recites the Buddha's name, reads scriptures, practices giving, observes precepts, and diligently cultivates merits, can they attain Buddhahood? The answer is no. Why? Because these are minor dharmas, conditioned dharmas, causes and effects, results of karma, and laws of samsara, they cannot escape birth and death. How can they achieve the Buddha Way? To become a Buddha, one must see the nature; without seeing the nature, talk of causes and effects is externalist dharma. A Buddha is actionless, without causes and effects. Only minor dharmas can be attained, all of which are slanders against Buddha. How can they achieve Buddhahood? If there is attachment to one mind, one subject, one understanding, one view, Buddha does not permit. Buddha is without keeping or breaking (of precepts?); the mind-nature is fundamentally empty, neither defiled nor pure. All dharmas require no cultivation or realization, without cause or effect.” (T48, 374a) Further, “Buddha, also known as the Dharmakaya, also the original mind. This mind has no form, no causes and effects, no tendons or bones, like empty space, ungraspable, not hindered by substance, and different from externalists.” (T48, 376a)

In summary, in various scriptures of Theravada and Mahayana, there is definitely no heretical and fallacious view of a “primary cause” that generates all dharmas. All dharmas arise from conditions, like illusions and transformations, fundamentally unarisen and indestructible. The nature of suchness of Dharmata Tathagatagarbha and all dharmas of birth and death and afflictions, like water and waves, are mutually inclusive and fully present in each other. Arising is completely arising, cessation is completely ceasing, arising where present, ceasing where present. Without waves, there is no water to speak of; without water, there are no waves to be found. Water cannot be the primary cause of waves, nor can waves be said to be derived from water; water and waves cannot form a cause and effect dichotomy. The real aspect of dharmas is fundamentally thus; the nature of suchness is also thus; conditioned phenomena are also thus. As it is said, “All dharmas have such characteristics, such nature, such essence, such power, such function, such cause, such condition, such effect, such retribution, such fundamental and ultimate equality.” (T9, 5c) As the Shurangama Sutra says, "Ananda, all illusory sense organs and every illusory form arise and perish exactly where they manifest. These are falsely named and conceived, yet their true nature is the luminous essence of marvelous awakening. So it is with everything, from the five skandhas to the six entrances, from the twelve bases to the eighteen realms. The union of causes and conditions gives rise to their illusory arising; their separation bestows the illusory name of extinction. It is profoundly elusive to discern that the arising and ceasing, the coming and going, are fundamentally the ever-present, wondrous clarity of the Tathagatagarbha. The unmoved, perfect, all-encompassing nature of true suchness — within this constant and true nature, seeking the coming and going, delusion and enlightenment, birth and death, one will never find them." (T19, 114a) Also, the Lankavatara Sutra states, “Fools without wisdom, the storehouse consciousness like a vast ocean, the karma appearances like waves; dependent on these, the analogy is communicated.” And, “Like the ocean's water changing, various waves turning; the seven consciousnesses are so, born together from the mind.” Such is the fundamental right view of Buddhism that is not shared with externalists, also the ultimate doctrine of the Buddhist worldview and perspective on life, especially the lifeblood of Mahayana Buddhism!

However, Xiao Pingshi sets up “conditioned dharmas” and “Tathagatagarbha Alayavijnana reality” as opposites, like setting up “ocean water and waves” as opposites, treating conditioned dharmas as the derivatives of reality, and the nature of suchness as the cause of conditioned dharmas, believing that Tathagatagarbha Alayavijnana is the “primary cause” of the phenomena of birth and death in the universe, with conditioned dharmas derived from Tathagatagarbha Alayavijnana. He says:

"After your suchness gives birth to the realm of aggregates, once combined with aggregates, realms, and fields, it can give birth to all dharmas." (The Great Vehicle View of No-Self, p. 39) "By realizing your own true suchness of the eighth consciousness, from this eighth consciousness, observing its pure freedom, pervading all times without interruption, able to give birth to all dharmas, with all eighteen realms born from it." (Self and No-Self, p. 39) "Although this physical body is not the true self, it is not completely unrelated to the ‘true self,’ because it is born from that 'true self' – your physical body is created by your eighth consciousness." (Self and No-Self, p. 41) "Therefore, all dharmas of this world and beyond are born solely from the eighth consciousness mind-king, hence all dharmas are but consciousness." (Unity in Doctrine and Teaching, p. 216) "Thus, it is said that Unity in Doctrine and Teaching does not depart from all dharmas born from the eighth consciousness mind-king; and after all these dharmas are attributed to the eighth consciousness mind-king, they must be attributed to the root of the eighth consciousness – Alayavijnana." (Unity in Doctrine and Teaching, p. 217) "A free mind beyond the eighteen realms as the cause of the eighteen realms" (Unity in Doctrine and Teaching, p. 82) "The cause of conditioned dharmas arising and ceasing – the reality of storehouse consciousness." (Unity in Doctrine and Teaching, p. 54) The above-mentioned "giving birth," "agent that gives birth", "the being born," "born out," "created," in Xiao Pingshi's view, all represent a relationship of opposition between the "agent that gives birth" and "the given birth." The eighth consciousness is seen as the "creator of everything," leading to the fallacious conclusion that the eighth consciousness is the "primary cause." Here, the term "cause" explicitly refers to the "primary cause." As explained by his proud disciple:

The principle of Taiji in Taoism is correct in the mundane world, but incorrect in the fundamental understanding of the Dharma realm. You can see what Teacher Xiao wrote on the book cover: "Taiji is mere imagination, the fundamental reality is true consciousness; ignorance gives birth to dualities, from which all dharmas arise. In no-self there is self, in self there is no-self; Nirvana, the surplus of true consciousness, both self and no-self are extinguished." Taoism takes Wuji Taiji as the fundamental, deriving the theory of Bagua. The explanation of the phenomena of birth and death in the universe is correct, but it does not recognize the primary cause - not knowing that Tathagatagarbha is the real root - not knowing that the so-called Wuji Taiji is actually Tathagatagarbha; from Teacher Xiao's verses, you should understand the principle. If one deeply comprehends the ultimate truth of true consciousness - Tathagatagarbha, from then on, for worldly and transcendent Dharma: from the path of liberation in conventional truth to the Bodhi path of ultimate truth, everything can be penetrated, not to mention worldly relative truths. (The Mindset of Studying Buddhism, pp. 22-23)

This passage fully reveals Xiao Pingshi's heretical view of the "primary cause," which is undeniable! Here, we suddenly realize the intention behind his constant mention of "true Tathagatagarbha" - finding the root of all dharmas in the universe, making this root the primary cause to give birth to all conditioned dharmas. This is exactly the view of the fifth externalist Isvarananda mentioned earlier: "By formlessness, it gives birth to all sentient and insentient beings." (T32, 157a) And it blatantly echoes the Taoist externalist teachings. The so-called "Taoism takes Wuji Taiji as the fundamental" and "Tathagatagarbha is the real root," "Wuji Taiji is actually Tathagatagarbha," even blatantly claiming, "The principle of Taiji in Taoism is correct in the mundane world." Neglecting Buddhism's perfect explanation of the phenomena of birth and death in the universe, "all dharmas arise from conditions, all dharmas cease from conditions," he insists on introducing a "primary cause" onto "Tathagatagarbha" and "real aspect of dharmas," blatantly misrepresenting and abusing the ultimate truth of Buddhism! What is his intention? If he admires the "principle of Taiji" and the fallacy of the "primary cause" in externalism so much, why doesn't he openly become an externalist instead of cloaking himself in Buddhist names and principles so "profoundly"? Why still claim to be Buddhism's "true good friend" and "Three Vehicles' true Dharma"? However, he has his own internal reasons, which will be evidenced in the following text.

Even Xiao Pingshi himself admits this as a heretical view, saying, "Stay far from externalist false establishment of the universe's primary cause." (Unity in Doctrine and Teaching, p. 32) Yet, all his writings are plagiarisms of the names and principles of the Three Vehicles of Buddhism, especially on "Tathagatagarbha" and "Alayavijnana," with diligent effort! Regarding the correct meanings of Buddhist Tathagatagarbha and Alayavijnana, he only understands the superficial textual meanings or imaginary connotations. In all descriptions about "Tathagatagarbha," "Alayavijnana," and even "real aspect," etc., at first glance, it seems flawless (actually due to his skillful wordplay, which will be evidenced later). However, in essence, he interprets the nature of suchness as the heretical "primary cause," which is a gross error. Why? Because his so-called "personal realization of Tathagatagarbha" comes from "imagination," as he says in the book cover of Self and No-Self: "Taiji is mere imagination, the fundamental reality is true consciousness." His disciple explains: "Wuji Taiji is actually Tathagatagarbha." Since Taiji is Tathagatagarbha, and Taiji belongs to imagination, then Tathagatagarbha, similarly to Taiji, also belongs to imagination. But he claims it as "fundamental real consciousness," that is, "Tathagatagarbha is the real root," thus making Tathagatagarbha the "primary cause," from which ignorance, dualities, and all dharmas arise. Looking closely, he says, "Ignorance gives birth to dualities, from which all dharmas arise." It is evident that here, "ignorance" becomes the "Taiji" in Taoism, because "The principle of Taiji in Taoism is correct in the mundane world." However, "Wuji Taiji is actually Tathagatagarbha." Therefore, ignorance, Taiji, and Tathagatagarbha here all become the "primary cause" that gives birth to all dharmas. Thus, his so-called Buddhist "ultimate truth," "suchness," "Alayavijnana," etc., all become similar or equivalent to Tathagatagarbha, naturally also becoming the "primary cause" from which all dharmas arise. Therefore, on the cover of Self and No-Self, he directly uses the externalist Taiji diagram to represent the relationship between self and no-self. This is "unheard of" and utterly absurd!

Thus, Xiao Pingshi, under the guise of Mahayana true Dharma, propagates his "primary cause" heretical view, accusing ancient and modern Buddhist masters of being "common externalists," while his own descriptions are the real "common externalists," clearly revealing his tactic of "a thief crying 'stop thief'!" Why? Because "ignorance gives birth to dualities, from which all dharmas arise" is an externalist teaching, the primary cause giving birth to everything is not Buddhist, the primary cause as Tathagatagarbha is not correct reasoning, the primary cause as the real aspect is not the right view, the primary cause as Alayavijnana is not the only consciousness theory, the primary cause giving birth to conditioned dharmas is not the truth, it is not the ultimate truth of Buddhism, not the conventional truth of Buddhism, not the Bodhi path of Buddhism, not the liberation path of the two vehicles, not the Buddhist worldview, not the Buddhist perspective on life, not the Buddhist liberation theory, not the directly realized valid cognition of Buddhism, the "primary cause" violates all Buddhist meanings and principles, from this it is judged that Xiao Pingshi's "primary cause" is truly a heretical view!

He everywhere boasts of "personally realizing Tathagatagarbha," "seeing Buddha-nature," "true good friend," all are the personal realization of the "primary cause" as the root of all things in the universe, taking the primary cause as his fundamental argument, but using Tathagatagarbha and Buddha-nature as synonyms for the primary cause. This is his own "meditative imagination," completely deviating from all Buddhist scriptures and even Buddhism, and also misinterpreting Buddhist scriptures for his cover. His followers, who think they have seen the path, also pride themselves on "finding the primary cause of all dharmas in the universe - Tathagatagarbha Buddha-nature," and feel they have transcended the mundane and become saints and bodhisattvas. Although they understand or associate the externalist primary cause and deeply feel "endless enjoyment and gratitude," they have never dreamed of the Buddha's true Dharma. Therefore, using this externalist "primary cause" doctrine to measure the Tripitaka, the five vehicles of Dharma, wherever they do not understand, or do not match the textual description of the "primary cause," or cannot cover up for their "primary cause" heretical view, are all slandered as "forged Buddhist scriptures," "misunderstood or mistakenly enlightened!" Against all Three Jewels, five vehicles of true Dharma, sacred teachings of Exoteric and Esoteric, public provocation and wanton slander are conducted, leading to disbelief in cause and effect, fearlessness of suffering retribution, and creating the evil karma of breaking the Dharma and slandering the Sangha. Yet, he and his followers are still confident and boastful, each claiming to have seen the path, realized the path, and awakened to the Bodhi path!

If Xiao Pingshi, you are still a man of unobscured conscience, you should honestly overturn your "primary cause" fallacy, lead your disciples out of the evil path of breaking the Dharma and slandering the Sangha, stand up respectfully and sincerely repent to all Three Jewels of the ten directions and three times, and from now on no longer create boundless evil karma, no longer harm the Dharma body and wisdom life of the masses, no longer confuse the vast Buddhist believers who have faith and no faith, and let Buddhism's compassion universally deliver those with affinity! This is sincerely hoped for!! If you still ignore the right view of Buddhism and cling to externalist heretical views, or use more cunning sophistry to attack the names and principles of Buddhism as a shield for your "primary cause" heretical view, then not only "one blind leading many blinds into the pit of fire," but also "destroying the honor of the Three Jewels, causing the world to be forever dark!" The terrifying consequences of this are hinted and warned everywhere in your books, everywhere kindly advised, everywhere hair-raising! You should reflect on yourself! No more to say here.

However, regrettably, Xiao Pingshi will not change his "primary cause" heretical stance. Why? Because his "self-view" delusion is not eradicated, believing himself to have found the root of the universe, verifying the real existence of the "primary cause," ignoring the law of cause and effect of conditioned dharmas, and also plundering the rich and complete Dharma cultivation names and principles, combined with superhuman wordplay skills, he has formed his own "unique" teaching style, gradually attracting gullible and kind people, engaging in a foolish "god-making movement"! Thus, he will not return from his lost path. Since his actions have severely damaged the purity and dignity of Buddhism and directly affected the propagation of the true Dharma in the world, it is necessary for us to make a clear identification of his "god-making movement" to clarify the humiliation suffered by ancient and modern great virtues and the five vehicles of true Dharma, restoring the sanctity and dignity of the Three Jewels of Buddhism.

The “God-Making Movement” Born from the Decline of Human Hearts

The "god-making movement" is a common phenomenon in history, whether in heretical cults or externalist appearances, they inevitably engage in this special movement of human-made "god-making." Generally, human god-making movements have five characteristics and three causes. The five characteristics are: self-deification, self-centeredness, overt support with covert opposition, enticing and confusing, and psychological control. The three causes are: self-aggrandizement, profit-seeking, and the decline of human hearts. After reading Xiao Pingshi's works, it quickly becomes apparent that he fully possesses these five characteristics and three causes. In his frenzied attack on ancient and modern great virtues and the five vehicles of true Dharma, we must rationally analyze these five characteristics and three causes, substantiating the fact of this god-making movement and exposing its behind-the-scenes and apparent motives.

The Five Characteristics of Xiao Pingshi's God-Making Movement:

First, Self-deification: This is the primary characteristic of all god-making movements, either touting direct communication with gods, claiming to be enacting divine will, boasting superhuman abilities to lead mortals into the realm of gods, or directly proclaiming oneself as Buddha, high-ranking Bodhisattva, sage, messiah, etc. These traits are blatantly apparent in Xiao Pingshi's works. Apart from constantly branding himself as an enlightened "true good friend" and "Mahayana supreme monk," his various writings show he considers himself a saintly Bodhisattva of the first Bhumi and above, often boasting of knowing past lives over immeasurable eons, such as saying, “In recent years, often in meditation I see past worlds' propagation of the pure Dharma, and the retribution for mistakenly creating slander against the Dharma over immeasurable eons past,” (Unity in Doctrine and Teaching, p. 2), “I see my future lives, more as a layman, less as a monastic,” (The Great Vehicle View of No-Self, p. 92). Such statements are common, self-claiming as a sage who "knows past and future," and even "immeasurable past karmas." Under the guise of being a "saintly Bodhisattva" and "knowing past and future," his followers regard him as a saint, extolling him as “the incarnation of an enlightened monastic from over two thousand years ago, now reappeared as an enlightened layman in this era.” (The Mindset of Studying Buddhism, p. 141) And shamelessly stating “this life's lay appearance was arranged by Buddha.” (The Mindset of Studying Buddhism, p. 140) Achieving self-deification! Similar statements abound; here we only provide evidence, showing clear “self-deification” characteristics. Regardless of whether he possesses such "divine powers," based on the actual content of his "primary cause" externalist view, his self-view is fundamentally unbroken, merely a troubled sentient being in samsara, at best an externalist disturbing Buddhism and worldly laws. How can he claim to be a Buddhist saint who has seen and realized the path? This also proves his pure self-deification and utter falsehood, not worthy of belief. Moreover, if “arranged by Buddha” for him to come to this world, wouldn’t Buddha become an “almighty God”? Such absurd god-making tricks, if paid close attention to, will fall apart on their own, yet many still fall for it!

Second, Self-centeredness: All historical god-making movements are made by unenlightened worldly people, as self-attachment is not eradicated, and the mind is bound by self-love, self-greed, and related dharmas. Thus, they always center around themselves, unable to objectively understand others' views, and tout their views as "uniquely supreme." Unintentionally, they reveal themselves as transcending all ancient and modern sages, even Buddhas and Bodhisattvas. This is also evident in Xiao Pingshi's works. For example, he says, “Today you must be half-believing, half-doubting. Not to mention completing the first Bhumi in one lifetime, even the simplest enlightenment seems doubtful to you. So, how can you believe without doubt? There’s only one way: try following the methods and views in my books.” (The Great Vehicle View of No-Self, p. 68) And, “We explained a lot in ‘Pingshi’s Annotations,’ when you go back, don’t be shy, take a copy of each book. Don’t feel embarrassed to take two or three copies, it’s okay! We printed them to give to everyone; since we’ve formed this Dharma connection, you should take them home! The teachings in those books are ones you’ve never seen on the market, you won’t find such books anywhere in the world.” (The Great Vehicle View of No-Self, p. 112) From these quotes, it's clear that Xiao Pingshi has a strong desire for self-centeredness. Only the methods in his books can lead to enlightenment, and the teachings in his books are unseen anywhere else in the world. This clearly negates all Buddhist Tripitaka scriptures globally, as “there’s only one way,” which is the method in his books, and the teachings in his books are not found anywhere else. Did he consider the Buddhist Tripitaka when making these statements? Obviously not. This kind of statement, which slanders and destroys the Buddhist Tripitaka, completely originates from his heart. Based on his "primary cause" heretical view, he can so boldly disregard the Tripitaka, elevating his own books to a "supremely high" position. His books are indeed “unseen anywhere else in the world,” a billboard for the god-making movement!

Third, Overt Support with Covert Opposition: “Overt support” refers to the theoretical background of all god-making movements, where their theories appear to be based on something. “Covert opposition” means, in reality, they use certain theories as a cover to propagate their personal ideological theories, even actually opposing the theories they overtly support, such as using “pseudo-science” or “pseudo-religion” to oppose real science and religion, thereby achieving the purpose of their god-making movement. Xiao Pingshi does the same, ostensibly “supporting Buddhism” but actually “opposing Buddhism.” He uses “Buddhist awakening,” “Three Vehicles' true Dharma,” “true good friend,” and all Buddhist names and principles as a cover, seemingly making sense, but in reality, he slanders ancient and modern great virtues, destroys the five vehicles of true Dharma, and even disregards Buddha and the scriptures. In his various writings, this inner story can be seen: First, he negates all of Tibetan Buddhism's Esoteric teachings (see Crazy Secrets and True Secrets Volumes 1-4), then denies almost all ancient and modern great Buddhist masters (misunderstanding and slandering ancient and modern great masters throughout his works, too numerous to count), then labels many Buddhist scriptures in the Esoteric section of the Chinese Buddhist canon, such as the Mahavairocana Sutra, Vajrasekhara Sutra, etc., as fake (see Crazy Secrets and True Secrets, pp. 9-10). Finally, he absurdly claims, “The only way to realize enlightenment is to follow the methods and views in my books,” even surpassing Buddha himself, with none of the Buddhist scriptures matching the teachings in his “books.” He says, “We wrote ‘The True Tathagatagarbha,’ proving the existence of Tathagatagarbha; if you have the chance, you should buy and read this book, it's extremely brilliant, guaranteed to be something you've never read before.” (The Great Vehicle View of No-Self, p. 71) “The teachings in those books are ones you’ve never seen on the market, you won’t find such books anywhere in the world.” (The Great Vehicle View of No-Self, p. 112) Therefore, while ostensibly based on the Three Vehicles' true Dharma, he is actually destroying the Three Jewels, opposing all Buddhist scriptures, the five vehicles of true Dharma, the Sangha. However, he still waves the banner of “true good friend,” “Three Vehicles' true Dharma.” This is the characteristic of the god-making movement: "overtly supporting Buddhism, covertly opposing it."

Fourth, Enticing and Confusing: This is another despicable tactic of the god-making movement. Generally, they claim to be elders or saviors, fabricating slanders against celebrities, scolding society, proclaiming only they can save the world, and everyone else is for fame and profit. All good, wisdom, light, and greatness belong to themselves, while all evil, stupidity, darkness, and pettiness belong to others (especially contemporary celebrities). This creates harm and confusion in society's hearts and minds, then they appear as saviors, "using externalist methods to widely poison gullible and kind Buddhist disciples." (The Crisis in Buddhism, p. 126) Thus, benefitting from chaos. Therefore, Xiao Pingshi, under the guise of “true good friend,” “Mahayana supreme monk,” “Three Vehicles' true Dharma,” disrupts various Buddhist propagation institutions, ancient and modern great virtues, and even Buddhist scriptures, shaking the hearts and beliefs of society, as he says, “Whether the essence of Mahayana Buddhism can continue to be passed down depends on what we do this generation; because now there is no authentic Dharma lineage in mainland China, nor globally, only in Taiwan. But frankly speaking, in all of Taiwan, only the Correct Awakening Fellowship has it, that’s the current situation.” (The Great Vehicle View of No-Self, p. 89) This kind of lure for “gullible and kind Buddhist disciples” acts as a selling pitch, effectively playing its role. Thus, his followers mockingly say, “He can be called the only ‘teaching’ and ‘sect’ comprehensively knowledgeable great good friend in the contemporary world.” (Unity in Doctrine and Teaching, p. 5) Thereby negating all forms of Buddhist propagation and using various so-called “enlightenment reports” to confuse those eager for quick success. It seems as if everything in the world is in his control, “nowhere else in the world,” “uniquely unparalleled,” typical marketing hype tactics, hence its “attraction.” Additionally, in the hundred cases of “Public Cases and Koans,” more than forty blatantly bait with “come to the Correct Awakening Fellowship, we’ll enlighten you,” all of “Public Cases and Koans,” apart from proclaiming or hinting at the “primary cause” externalist view, use “come to the Correct Awakening lecture hall” as a key point, enticing and confusing both believing and non-believing vast believers, the maliciousness of the intent is shocking!

Fifth, Psychological Control: This is the most shameless and harmful characteristic of all god-making movements. Under the operation of the previous four characteristics, once one carelessly steps into this devilish area, they inevitably fall into his carefully designed trap, unconsciously controlled psychologically, unable to stop! Either propagating his unrealistic merits and abilities for him, or obsessively devoted to his teachings and views, or baselessly slandering ancient and modern sages without fearing retribution. All sorts of confused and inverted behaviors are symptoms of severe psychological control. This is also evident in Xiao Pingshi's books. For instance, his proud disciple Zhang Guoyuan says, “He can be called the only ‘teaching’ and ‘sect’ comprehensively knowledgeable great good friend in the contemporary world.” (Unity in Doctrine and Teaching, p. 5) Zheng De says, “Teacher Xiao's appearance as a layman in this life was arranged by Buddha, to complete the great task of protecting the true Dharma, he had to appear as a layman to be able to freely act, which would be impossible as a monastic, hence this life's lay appearance.” (The Mindset of Studying Buddhism, p. 140) The “unparalleled” and “arranged by Buddha” language here is purely delusional and baseless. How can you claim “unparalleled in the world”? How can you claim “arranged by Buddha”? Isn't this blatant lying? Living a lay life of the five desires, yet trying to gild oneself, instead smearing Buddha, claiming “arranged by Buddha.” Throughout Buddhist history, those who protected the true Dharma were mainly monastic Buddhist disciples, such as great Bodhisattvas Nagarjuna, Asanga, Vasubandhu, and so on, were monastics. How can it be said that “monastics cannot do this work”? Moreover, how does a disciple of Xiao Pingshi know “Buddha’s arrangement,” Buddha’s “intention”? All such baseless arbitrary statements are jokes and nonsense spoken after losing reason due to psychological control. Especially under the delusion of the externalist “primary cause” view, his followers basically criticize and slander ancient and modern great virtues and the five vehicles of true Dharma, each considering themselves saviors, appearing innocent and affectionate. They hope all Buddhist propagation institutions worldwide will stop or transform into Xiao Pingshi's “externalist primary cause” views, then they will feel a sense of accomplishment in "protecting the Dharma." This is simply delusional, nonsense talk!

There are generally three types of people controlled psychologically by Xiao Pingshi: The first type is those eager for enlightenment, the second type is self-centered individuals, and the third type is gullible and kind people. For the first type, Xiao Pingshi envelops them with his externalist "primary cause" view. Therefore, those he affirms as "realizing the mind" or "seeing the nature" all share a common feeling: they have finally found the root of all dharmas in the universe, with all dharmas arising from this primary cause root. Then they mistake their misunderstanding of Alayavijnana, Tathagatagarbha, and other Buddhist names and principles as the standard for affirmation, self-satisfiedly claiming awakening to the Bodhi path, “considering themselves saints, which becomes great false speech karma, a hellish sin, a very serious issue.” (The Great Vehicle View of No-Self, p. 15) This is due to not understanding the relationship between the body, characteristics, and function of Buddhism, not knowing the reality of the Perfect Teaching and the Huayan realm, hence deviating from the Only Consciousness Buddhism, falling into the externalist "primary cause" view, and unable to extricate themselves from psychological control! This is revealed in various volumes of “Public Cases and Koans,” various “enlightenment reports,” with all heart, nature, Alayavijnana, Tathagatagarbha, suchness, Buddha-nature, etc., becoming mere synonyms for Xiao Pingshi's "primary cause," as exposed in the previous section. For the second type, they resonate with Xiao Pingshi’s mentality, rather than being psychologically controlled, they collude, mutually benefit, compliment each other, and use each other, slandering and destroying others' Buddhist propagation work, temporarily satisfying their inflated desires, and tirelessly working for this! This is manifested in Crazy Secrets and True Secrets (Volumes 1-4), Collection of Dharma Protection, The Crisis in Buddhism, and other books, which are Xiao Pingshi's internal god-making movement strategy and driving force, also using “arranged by Buddha” as a guise to control these people. For the third type, Xiao Pingshi needs relatively pure Buddhist names and principles as a cover, while embellishing with some “self-deification” stories, applying pressure with “no real Dharma elsewhere,” “I am a true good friend,” “do not slander a Mahayana supreme monk,” “slandering will lead to Avici hell,” as done in The Formless Mindfulness of Buddha, Integration of Chan and Pure Land, The Great Vehicle View of No-Self, A Detailed Explanation of the Lankavatara Sutra (Volumes 1-6), etc. The text narration is almost realistic, but the ultimate meaning is the externalist "primary cause" heretical view! Thus, these three types of people who help him complete the god-making movement are arranged accordingly, hence their minds are naturally controlled by him, which should be said as “arranged by Xiao Pingshi,” not “arranged by Buddha”! Because the externalist "primary cause" view is not Buddha's true Dharma! Xiao Pingshi's writings are all based on the externalist "primary cause" view as the fundamental argument! The disciples' enlightenment is all verifying the universe's primary cause root! Plagiarizing Buddhist names and principles, not the essence of Buddhism! Wantonly destroying the five vehicles of true Dharma without understanding the reality of the Perfect Teaching! Merely packaging with Buddhist appearances, names, and principles, and stages of fruition!

Thus, Xiao Pingshi's god-making movement fully possesses the five characteristics, first deifying himself, self-centered, overtly supporting but covertly opposing Buddhism, then enticing and confusing, psychologically controlling, hence rightfully judged as a true "god-making movement"! However, “For Pingshi, he neither accepts monetary offerings nor offerings of the opposite sex from sentient beings, nor seeks fame, nor has any expectations from sentient beings - never having a single thought of gaining any worldly benefit from sentient beings.” (The Crisis in Buddhism, p. 14) Then why does he engage in such a strenuous god-making movement? This arises from Taiwan's Buddhist situation and social environment, combined with self-consciousness and social emotions, the decline of human hearts, and other factors. Let's discuss from the following three aspects of reasons.

The Three Reasons for Xiao Pingshi's God-making Movement:

First, Self-Inflation: The main plotters of all god-making movements are ordinary people with unbroken attachments to ego and personal views, particularly fixated on their own egos and views. This represents an extreme manifestation of self-inflation, which is the primary reason for such movements. If not for unbearable self-inflation, one could seek fame and glory through other relatively legitimate worldly means, and there would be no need for the self-deifying “god-making movement.” Thus, all god-making movements are rooted in extreme self-inflation, a strong manifestation of self-expression. In Xiao Pingshi's god-making movement, his self-inflating consciousness and behavior are also very apparent. For instance, in the back cover of his book "Integration of Chan and Pure Land," he states, “Speaking what the Pure Land patriarchs have never spoken, showing what the patriarchs of various sects have never shown... achieving an unparalleled perspective that precedes all predecessors.” In "Collection of Chan and Mani Jewels," he writes, “With dual operation of compassion and wisdom, full of Chan flavor, a Chan masterpiece rare to see in hundreds of years.” In "Chan – Before and After Enlightenment," he claims, “This book enables one to understand their true mind, see their original nature. For the slow, they will transcend the three realms after seven lifetimes; for the quick, enlightenment is attained in one lifetime. Those who seek enlightenment must read this book.” In "The True Tathagatagarbha," he asserts, “This book is a must-read masterpiece for all philosophers, religious figures, Buddhists, and those wishing to elevate their minds.” Such promotional words display a self-consciousness of surpassing the Buddha and patriarchs. Also, in the preface of "Unity in Doctrine and Teaching" and other places, he calls himself “the solitary child of the Mahayana in the Dharma-ending age,” emphasizing, “To believe without doubt in awakening and understanding the mind, there is only one way: try to practice according to the methods and views expressed in these books.” (The Great Vehicle View of No-Self, p. 68) He also says, “The principle we explained in the ‘Pingshi Annotations’ is a lot, when you go back, don’t be shy, take one copy of each book. The Dharma spoken in these books is something you have never seen in the market, you won't find such books anywhere in the world.” (The Great Vehicle View of No-Self, p. 112) “The essence of Mahayana Buddhism is not found anywhere else in the world, only in the Correct Awakening Fellowship.” (The Great Vehicle View of No-Self, p. 89) “Our ‘The True Tathagatagarbha’ is very splendid, guaranteed to be something you've never read before.” (The Great Vehicle View of No-Self, p. 71) Therefore, he says, “We should widely promote the correct view of ‘I and No-Self,’ and support the Correct Awakening Fellowship, so that the fellowship can continue to operate normally and completely.” (I and No-Self, p. 80) Aside from such self-aggrandizing statements, even more apparent are the various harsh and slanderous words in his writings, causing confusion and misinterpretation, attacking the five vehicles of true Dharma and sages of past and present, which are indescribable! These behaviors, on top of the externalist "primary cause" view and in the face of the god-making movement, are clearly the true portrayal of self-inflation.

Second, Profitable: The god-making movement is essentially a deceptive act of fooling the public. On the basis of self-inflation, another reason for every god-making movement is profitability. Despite different understandings and pursuits of “profit,” they are not as Xiao Pingshi claims, “Neither accepting monetary offerings nor offerings of the opposite sex from sentient beings, nor seeking fame, nor having any expectations from sentient beings – never having a single thought of gaining any worldly benefit from sentient beings.” On the contrary, they engage in god-making movements for some kind of worldly benefit. Let's take a look at Xiao Pingshi's so-called “exposing the false and showing the true,” branding himself as “true and good knowledge,” “Three-Vehicle Right Dharma,” “Mahayana Victorious Monk,” and using these as cover for his “god-making movement.” What's the focal point of his movement?

Firstly, he was inspired by certain phenomena. As he said, “Those externalists publicly and loudly argue for the orthodoxy of Buddhism, saying that only they have the realization of the Dharma, implying that all Buddhist temples and monks in Taiwan are not true Buddhism.” (The Crisis in Buddhism, p. 69) Therefore, he boldly imitated them, clearly stating, “The essence of Mahayana Buddhism is not found anywhere else in the world, currently only in Taiwan. In Taiwan, only the Correct Awakening Fellowship has it.” (The Great Vehicle View of No-Self, p. 89) “Thus openly confusing right and wrong, turning the Buddhist community in Taiwan into chaos.” (The Crisis in Buddhism, p. 69) The consistency of these two statements shows his deep worldly insight. What's the more fundamental purpose behind this?

Secondly, he noticed the resources of Taiwanese Buddhism. He said, “Dharma Drum Mountain, founded by Master Sheng Yen in the name of the Dharma Drum Mountain Culture and Education Foundation, raised 12 billion Taiwan dollars; this year, another Humanities Education Foundation was established, seeking to absorb another 5 billion Taiwan dollars, specifically for worldly humanities education. The two major financial groups established by Master Sheng Yen have become Taiwan's largest money-sucking machines.” (The Crisis in Buddhism, p. 8, bold text highlighted by Xiao Pingshi) He also said, “Looking at Fo Guang Shan, Dharma Drum Mountain, Chung Tai Shan, and Tzu Chi Foundation, these four major mountains gather Buddhist resources like four super-large money-sucking machines, absorbing more than 90% of Taiwan's Buddhist resources, clearly causing serious crowding-out effects.” (The Crisis in Buddhism, p. 15) He further deceived, “Due to the four major temples absorbing more than 90% of Buddhist resources, many small monks cannot propagate the right Dharma.” (The Crisis in Buddhism, p. page) After recognizing the resources of Buddhism, he then appealed to Buddhist believers: one should not donate to these Buddhist propagation institutions and temples, because donating money to these places is equivalent to being an accomplice in destroying the right Dharma, with consequences leading to hell; instead, donations should be made to the real temples for boundless and limitless meritorious benefits, which is a good deed in supporting the Dharma. However, “The essence of Mahayana Buddhism is not found anywhere else in the world, currently only in Taiwan. In Taiwan, only the Correct Awakening Fellowship has it.” (The Great Vehicle View of No-Self, p. 89) Thus, the natural conclusion, though not explicitly stated, is that donations should only be made to the Buddhist Correct Awakening Fellowship! Otherwise, it’s hard to avoid “committing the great evil karma of slandering the Dharma and slandering the Bodhisattva monks.”

In this way, he first saw the importance of the orthodox status of Buddhism, then he also saw the abundance of Buddhist resources in Taiwan, which is why he appeared wearing the mask of “true and good knowledge,” “Three-Vehicle Right Dharma,” first “arguing for orthodoxy,” then “advocating donations.” It’s just that the cover-up methods are more secretive and skilled, even his disciples helped him say, “Completely selfless, everything he does is for sentient beings, students.” If Xiao Pingshi really believes in his heart that he is “Neither accepting monetary offerings nor seeking fame, nor having any expectations from sentient beings – never having a single thought of gaining any worldly benefit from sentient beings,” then he is completely trapped in the externalist view of the "primary cause," so he mercilessly destroys the Tripitaka and the five vehicles of the right Dharma, using the rich names, appearances, and principles of Buddhist practice to package his heretical view that the "primary cause" can generate all things. However, observing the fact that he engages in such a strenuous god-making movement, no matter what, "profitability" is the original driving force of his movement, and it’s undeniable. As for the actual content of this "profit," whether it’s money, fame, etc., as he said, “The purpose is only to faithfully present the scene and content at that time as a testimony in future Buddhist history.” (The Great Vehicle View of No-Self, p. 5) His followers also said, “The laws commented on in Teacher Xiao's books, in terms of the proportion of the text, are mostly from the great monks who have left home, and they are all the most famous and powerful contemporary monks, not commenting on monks with less fame. Because small monks and laymen have small temples, few believers, and less influence.” (The Mindset of Learning Buddhism, p. 104) Is it for "fame that lasts a thousand years"? Therefore, this conclusion can be explained by time!

Third, Decline of Human Hearts: This is the social environment for all god-making movements. Modern society's self-consciousness and self-centeredness are very serious, or the pressure of life and work is too heavy, making modern people feel mentally tense. At the same time, after the economic development of modern society and the relative richness of material life, modern people also feel spiritually empty. Therefore, spiritual guidance, psychology, and even religious teachings become particularly important. When people no longer find ancient religions novel and stimulating, the emergence of new religions is quite natural. Humans are the most intelligent of all creatures, but also the most fragile. Because human emotions and spirituality are quite rich, they are also prone to self-aggrandizement or self-indulgent downfall. In this area of self-aggrandizement and self-indulgent decline, those in the “god-making movement” seize the opportunity to step in. Therefore, the decline of human hearts in society is the necessary environment for the god-making movement. Xiao Pingshi's god-making movement also has such a social environment! He first saw “Using externalist methods to widely poison the good and gullible Buddhist disciples in Taiwan; collecting tens of millions of Taiwanese dollars from good Buddhist disciples.” (The Crisis in Buddhism, p. 126) This social condition is the premise and driving force for his god-making movement! Secondly, in the situation where externalists run rampant and new religions abound, the masters of the major mountains are busy with their own Dharma propagation and have not necessarily refuted them in-depth, as he said, “But Yinshun, Zhaohui, and Xingyun... the four great masters, are all pretending to be deaf and mute, keeping silent, using the excuse of not worth rectifying, everyone together playing the nice guy, unwilling to take up the responsibility of exposing the false and showing the true, rescuing Buddhist disciples, and protecting Buddhism.” (The Crisis in Buddhism, p. 69) In this way, he found what he considered the “weakness” within Buddhism, and thus confidently established the Buddhist Correct Awakening Fellowship, carrying out a god-making movement from beginning to end, inside and out, thus finding an opportunity. Therefore, under the circumstance of abundant Buddhist resources in Taiwan, Buddhist disciples are “good and gullible,” and Buddhist monks are “silent,” providing fertile soil for his ambition to “completely replace Buddhism with the externalist primary cause.”

The sutras say that two thousand years after the Buddha's parinirvana, Buddhism entered the "Dharma-ending age." The shadow of this "Dharma-ending age" often shrouds many Buddhist disciples' hearts. Especially some who are eager for quick success and strong in self-expression, how much they love the emergence of fast-food culture! Advertising hype and commercial operations can make an unknown person a celebrity or saint overnight, and Xiao Pingshi is using authoritative slogans such as “unparalleled in the world,” “arranged by the Buddha,” and other extremely tempting and delusional words to entice and bewitch the good and gullible or eager for quick success in the public. The utilitarianism of human heart decline and eagerness for success also needs such “arrangements by the Buddha” to fill the inner emptiness. Thus, they can easily agree and are fundamentally unwilling to seriously face and thoroughly and objectively examine themselves. Because once they confirm that Xiao Pingshi's ideas are fundamentally externalist heresies and not the true Dharma, it means that they have not truly attained enlightenment and can only withdraw from the self-illusionary “joy of enlightenment,” and their minds and bodies will fall into another unknown confusion and decline! Therefore, such a god-making movement is illusory and shameful, and its consequences are lamentable and tragic!

The decline of human hearts in the social environment is also something that Buddhism needs to guide and teach according to the Dharma. The function of the Dharma in the real world of society is to enable sentient beings suffering from afflictions to be free from suffering and achieve happiness. However, the teachings and guidance of Buddhism are solid and lead sentient beings on the path of enlightenment, never using low-level and despicable means like the “god-making movement” to deceive the public! Absolutely not saying “this is arranged by the Buddha” to deceive Buddhist disciples, nor saying “not found anywhere else in the world” to imply that one's own writings are superior to all Buddhist scriptures and treasures, nor saying “only I have the Dharma in the world” to bewitch! If Xiao Pingshi and his followers still say “our Dharma is completely based on the Tripitaka,” that’s shamelessly nonsense! Where did the Buddha say “Xiao Pingshi's manifestation as a layman is arranged by the Buddha”? Where did the Buddha say “Xiao Pingshi's books are not found anywhere else in the world”? When did the Buddha say “Xiao Pingshi is the only great and good knowledge in the world”? Where did the Buddha say “Alaya-consciousness is the primary cause”? Where did the Buddha say “the primary cause can generate conditioned arising of all things”?

Looking at Xiao Pingshi's various statements, from the fundamental to the superficial, they are born under the interaction of "externalist primary cause" and "god-making movement." He wants to plagiarize the names, appearances, and principles of Buddhism to destroy the Three Jewels of the world; he wants to replace Buddhist propagation institutions and vie for Buddhist resources; he aims to challenge the great virtues of Buddhism past and present to create a lasting name; he seeks to confuse and create panic among the vast Buddhist believers! Through the rational analysis of the five characteristics and three reasons of Xiao Pingshi's god-making movement, we can generally understand that based on plagiarizing Buddhist names, appearances, and principles and vigorously promoting the externalist view of the "primary cause," Xiao Pingshi has carried out a covert yet unrestrained god-making movement; or it can be said that in order to carry out his god-making movement, he has used means such as the externalist view of the primary cause, the rich and complete names, appearances, and principles of Buddhism, and self-deifying delusional words as cover-ups! In short, as he quoted in "The Crisis in Buddhism": “The Dharma transmitted by the Correct Awakening Fellowship is heretical, it is the externalist way.” (pp. 69-70) We can confirm that the “Dharma” he has transmitted so far is indeed toxic, as described above. If we still refuse to formally refute the errors in Pingshi's Dharma and save him from the karmic consequences of his “erroneous propagation of the Dharma,” it is truly uncompassionate!

As said in the "Shurangama Sutra": “At that time, when the demonic hosts find their opportunity, they will fly about and possess people, who will speak of sutras and Dharma. These people are unaware of the demonic influence and claim to have attained unsurpassed Nirvana. They will come to those who seek knowledge, sit on high seats, and speak Dharma. Wearing white clothes, they accept the reverence due to bhikshus. They slander meditation and precepts, curse and abuse the assembly. Revealing and exposing people’s affairs, they show no fear of slander or criticism. They always speak of their spiritual powers. Each one considers themselves to have attained the supreme path.” The real reason for the god-making movement is actually due to inner impurity, attracting external demons, audacious demons doing as they please, deceiving teachers, destroying ancestors, and damaging the Three Jewels! In fact, apart from the aforementioned externalist view of the "primary cause" and the god-making movement, the reason why Xiao Pingshi's writings and teachings can cover those good and gullible Buddhist disciples is because they possess the thick-skinned, black-hearted, and skillful manipulation of words, leading his disciples to naturally learn ingratitude and arrogance. Further revelations and analysis are made herein.

Ingratitude of “Forgetting Kindness and Betraying Ancestors”

Confucianism has the excellent tradition of “regarding one’s teacher as a father for life,” and Buddhism holds the concept of “Dharma parents, as weighty as mountains” in repaying kindness! In the Dharma-ending age, when the world and human hearts are declining, ingratitude, and even repaying kindness with enmity, are quite common. While Xiao Pingshi crazily slanders the great virtues of ancient and modern Buddhism, he also uses some seemingly reasonable word games to trample upon the five vehicles of the right Dharma, mercilessly disrupting and destroying the propagation of Buddhism in the world. Especially despicable is that under the ambition of his god-making movement and the externalist view of the primary cause, he gradually stepped into the dangerous territory of deceiving teachers and forgetting kindness, which is deeply regrettable and pitiable! Perhaps this is also a part of the god-making movement, because not only does he forget kindness and betray his ancestors, but even his followers have fallen into the deep pit of ingratitude, how sad! And some of them are even completely unaware, truly pitiable as the Tathagata said! Here, we simply cite examples from Xiao Pingshi's writings to reveal his self-made, taught ingratitude, betrayal of ancestors, and destruction of the Three Jewels, to correct the view and hearing!

Self-Made “Ingratitude” of Betraying the Teacher and Destroying the Patriarch
First, we see Xiao Pingshi's self-made “ingratitude” of betraying the teacher and destroying the patriarch. He said, “Although I broke through in meditation, I realized that using meditation to investigate Chan and seek enlightenment is a wrong concept; because the concepts and views taught to me by my master in this life are all wrong, so I sought enlightenment through meditation; therefore, after realizing enlightenment, I instead advise everyone not to investigate Chan in meditation.” (The Great Vehicle View of No-Self, p. 17) Here he mentioned three issues: one is “I broke through in meditation,” two is “the concept taught by the master (referring to seeking enlightenment through meditation) is all wrong,” three is “I advise everyone not to investigate Chan in meditation.” These three statements have a background, that is, he broke through and became enlightened while meditating as taught by his master. So, is “meditation for enlightenment” feasible? We know that the investigation of Chan in Chinese Chan halls is also called “sitting in Chan.” Although sometimes due to individual circumstances, the patriarchs have enlightened “Chan is not sitting,” but the sutras everywhere mention the practice of “sitting upright and contemplating reality,” and Chan also has the chant of “walking is Chan, sitting is Chan.” Although there have been Chan and sub-disciples who have seen nature and become enlightened in the four postures of walking, standing, sitting, and lying down, many have broken through the black lacquer barrel on the meditation cushion. Not looking for the root in the method but making articles on the appearance and posture is an unheard-of “concept and view.” Moreover, Shakyamuni Buddha himself became enlightened by sitting upright under the Bodhi tree and seeing the morning star. We won’t discuss the historical facts of Buddhism, but let’s analyze Xiao Pingshi’s above-mentioned words to see what issues he wants to illustrate and whether “meditation for enlightenment” is possible.

If, according to what he said, “The concept of meditation for enlightenment taught by the master is all wrong,” then enlightenment cannot be attained in meditation. But he also said, “I broke through in meditation,” which proves that his master’s teaching of meditation for enlightenment is feasible, and there is already factual evidence on himself. How can the concept and view of “meditation for enlightenment” be excluded? It should be said that he “has not attained enlightenment at all” or “has not attained enlightenment in meditation”! But he himself insisted that he “broke through in meditation,” which is clearly contradictory in fact and theory. But if what he said, “I broke through in meditation,” is true (at least Xiao Pingshi himself admits it is a true breakthrough and enlightenment), then there is already factual proof that “enlightenment can be attained in meditation.” Since it has been factually proven that enlightenment can be attained in meditation, why say “The concept of meditation for enlightenment taught by the master is all wrong”? It is really puzzling! How can his contradictory words be explained?

Furthermore, according to the logic of this statement, two conclusions can be drawn: one is that Xiao Pingshi has not attained enlightenment, or he mistakenly thought he had attained enlightenment, because the meditation for enlightenment taught by the master itself is all wrong; the second is that he deliberately opposed the master, gaining benefits from the master but repaying kindness with enmity, like Zhu Bajie (Pigsy) hitting back. However, both results are not what Xiao Pingshi dares to admit directly, but his words are already printed here, how can he deny them? On the one hand, he advocates himself as a “true enlightened person,” “true and good knowledge,” “Mahayana victorious monk,” and everywhere boasts of his “breakthrough and propagation of the Dharma,” so he will never reveal his old foundation of “externalist primary cause view,” and has not attained enlightenment, nor does he possess the right view of the Dharma. On the other hand, he deifies himself as a “saint” who “can know countless past and future worlds,” wanting to replace the Buddhist Three Jewels with his own form and words, so he arbitrarily acts recklessly, slandering and framing his own master, and even all the great virtues of contemporary Buddhism.

From the above paragraph, we can imagine: an unpracticed person comes to the master, and the master proves the Three Jewels of Buddha, Dharma, and Sangha for him, explains the Dharma and answers various doubts, and in the practice of the Dharma, the master also teaches him the method of sitting in meditation and investigating Chan (we know his master is Master Sheng Yen, who compassionately guides students in Chan practice, and the guided meditation methods also include many types). Xiao Pingshi is such a person who sits in meditation, listens to the master's compassionate teachings, and investigates Chan under the guidance of the master. One day, he suddenly thinks he has become enlightened, so he leaves the master's guidance and establishes his own mountain. From then on, he uses his externalist heretical view to measure his master, launching a fierce and venomous attack on his master, accusing the master of “supporting externalist promiscuity.” From the perspective of worldly Dharma, for example, a good and poor son later meets a rich and evil person, stands on the side of the rich, and slanders his own parents, recognizing the thief as the father and betraying his conscience. Also, after attending university, some disrespect and even insult their former elementary or kindergarten teachers, displaying a lack of gratitude and integrity. This is especially egregious considering Xiao Pingshi's master is a great virtue who propagates Zen Buddhism. In the past, the Buddha sacrificed his body for half a verse of Dharma. Confucianism says, "Hearing a single word that benefits one's life." Worldly laws say, "For a drop of kindness, one should return a spring of gratitude." Under the confusion of the externalist view of the "primary cause," Xiao Pingshi publicly slandered his own Buddhist master by name (The Crisis in Buddhism, p. 8 and in various books), demonstrating ingratitude and betrayal of the teacher, which is evident and undeniable. Thus, his followers are also tainted with this wickedness!

Teaching "Ingratitude" and Destroying the Three Jewels

Since Xiao Pingshi himself is such an ingrate, those he has taught, under the influence of the externalist view of the primary cause, are also more or less infected with this vice of ingratitude. This is deeply concerning, as they consider themselves to be "voices of compassion," sometimes expressing dissatisfaction and contempt for their former teachers, even being fearless in violating fundamental Bodhisattva precepts. For example, one said, "Why am I not afraid of violating the fundamental Bodhisattva precepts? (referring to the four transgressions, self-praise, denigrating others, and slandering the Three Jewels) It's because I have personally observed: the five aggregates, the eighteen realms are indeed impermanent, suffering, non-self, and without a self-entity, there must be this unchanging mind that penetrates the three times — 'Tathagatagarbha, True Self,' to accomplish all Dharma, for cause and effect to be established; and in direct perception, the eighth consciousness 'Tathagata' can be personally verified. Therefore, I'm not afraid of violating fundamental precepts and dare to criticize." (The Voice of Compassion, p. 38) They do not understand the true meaning of Tathagatagarbha and the eighth consciousness, comparing it to the "primary cause of the universe," deluding themselves into thinking they are "no longer confused or hesitant," unaware of their own deep-seated illness, justifying their destruction of the Three Jewels.

For example, a follower said, "Listening to Layman Li Zuyuan talk about the true aspect of the Middle Way, he made it sound very profound, and many of us, like me, didn't understand and felt he was very knowledgeable." (The Crisis in Buddhism/The Report of Seeing the Way, p. 273) After Xiao Pingshi's teachings, he said, "Layman Li didn't talk about Tathagatagarbha at all, just telling us: the Middle Way means the mind of awareness should not fall into either side, that is, everything is neither existent nor non-existent, neither permanent nor impermanent. Then he confused us with his words, making it sound more and more profound." (The Crisis in Buddhism/The Report of Seeing the Way, p. 274) This view that one cannot discuss the true aspect of the Middle Way without mentioning Tathagatagarbha overlooks the profound principles of "Ten Suchnesses" in the Lotus Sutra. When they didn't understand Buddhism and listened to teachings, they later turned around and criticized the teachers who had taught them. To put it bluntly: truly heartless! The implication is that they didn't even understand the Buddhist sutras themselves, only after reading Xiao Pingshi's The True Tathagatagarbha did they understand the true aspect of the Middle Way. This easily devalues Buddhist sutras and teachers compared to Xiao Pingshi and his writings.

Gentlemen seek harmony but not uniformity, while petty people seek uniformity but not harmony. Under Xiao Pingshi's instigation, those followers who believed themselves to have realized the truth of mind and nature almost all turned against the teachers who had taught them (see various Reports of Seeing the Way), blatantly boasting and misrepresenting under the actual externalist view of the primary cause. The five vehicles of Buddhism have countless methods of leading sentient beings, as the saying goes: "Many paths lead to the same goal." Each of the Ten Suchnesses can lead to the true aspect of all dharmas. Ancestors, great virtues, and current Buddhist masters each provide guidance from different perspectives to resolve entanglements and liberations. If it were as Xiao Pingshi and his followers criticized and slandered, there would be no Mahayana Dharma in the world, only their Correct Awakening Fellowship would have it, Xiao Pingshi's books are not to be found anywhere in the world, not even the Buddhist scriptures are as exquisite as his writings. Then, neither the worldly nor the transcendental Dharma propagation activities could be carried out, and these various Buddhist institutions should have been eliminated long ago. So what do Xiao Pingshi and his followers use to boast that they "completely conform to the Three-Vehicle Dharma"? What do they use as a shield for their externalist view of the "primary cause"? If Buddhism had been extinguished before their Correct Awakening Fellowship even appeared, as per their current wishes, then isn't their behavior the epitome of ingratitude and betrayal of teachers and ancestors?

Everyone in the process of learning Buddhism, even if they have heard a teacher say half a verse like "all phenomena are impermanent, they are of the nature of arising and ceasing," should be endlessly grateful, let alone their own Buddhist masters and Dharma teachers. To slander them by name without foundation is an act of ingratitude. These ungrateful individuals are destroying the Three Jewels of the world. Even if some do not directly slander the teacher, they doubt the great virtues of the past and present, and together with Xiao Pingshi, they have committed the extremely evil karma of ingratitude and betrayal of teachers and ancestors, and the terrible retribution in the future is frightening.

Slandering the Dharma and Monks with "Wordplay"

Although the ancients said, "The way of heaven prevails without contention," often "a lie repeated a thousand times becomes 'truth'." Xiao Pingshi has been able to deceive so many people and write so many books, not only because of his intelligence, hard work, quick thinking, and diligent writing, but fundamentally because of his extraordinary ability to manipulate words. He does not understand the relationship between the body, appearance, and function of the Mahayana Dharma, nor the relationship between Alaya-consciousness, seeds, and active consciousness, and he does not understand the round (complete) teaching of the Mahayana Dharma and the realm of Huayan. Therefore, he regards Alaya-consciousness as the primary cause that generates all conditionally arisen dharmas and views the entire universe and mind-body world as derivatives of self-nature, falling into externalist heresy. However, his language description is truly wonderful, and his skill in manipulating words is extremely clever, so he is able to plagiarize the names, appearances, and principles of the Consciousness-Only Buddhist Dharma as a cover for promoting the externalist view of the primary cause and boldly slander the Dharma and monks. Here are some examples:

He said, "If the original delusory mind consciousness is gone — without this consciousness that can distinguish realms — then only the 'constant and unexamining' true mind should remain. Since the true mind is 'constant and unexamining,' then may I ask: 'Did the Buddha become a fool after enlightenment?' Becoming a mind that 'does not examine' all realms, just like an idiot! So the problem is very serious." (The Great Vehicle View of No-Self, p. 14) He also said, "Participating in Chan and attaining the 'constant and unexamining' Tathagatagarbha is called understanding the mind, and only then can it withstand the scrutiny of the Theravada, Mahayana, and Mahayana Buddhism." (The Great Vehicle View of No-Self, p. 15)

The same explanation of "constant and unexamining," the true mind of "constant and unexamining" described by others becomes that of a fool, while his own so-called true mind of "constant and unexamining" is called understanding the mind. This arbitrary misinterpretation and baseless slander are just tricks in wordplay without any actual internal distinction, as he has no real enlightenment of the mind-nature and only imagines a "primary cause of the universe," using Tathagatagarbha and other Buddhist terms as synonyms. When others talk about the wondrous function of Buddha-nature like countless sands, unarising and unceasing, he says, "Buddha-nature must be seen with the eyes born from parents," and when it comes to the eyes born from parents as having form, all forms are illusory, then he adds "immediate corresponding wisdom" behind "eyes born from parents," or labels it "the same for the other five roots." When others talk about the function or directly demonstrate the self-nature, he criticizes it from the aspect of the body; when others talk about the self-nature itself from the body, he then criticizes it from the function. In fact, he himself has not really understood the relationship between the body and function of the true aspect of all dharmas, frequently using this trick of showing off words. Therefore, all his actions fall into externalist heresy, crazily destroying the Three Jewels.

For example, in "Mad Secret and True Secret," he mischaracterizes the double-body method of Tibetan Tantric Buddhism as "desire realm dharma," which is mundane dharma and externalist dharma. Using this as an excuse, he entirely negates all tantric teachings, believing he has firmly grasped a flaw in tantric Buddhism, leaving no room for rebuttal, and aims to condemn both Tibetan and Chinese tantric Buddhist scriptures. However, he also states, “Bodhisattvas, without severing the greed, hatred, and delusion of the three realms, attain enlightenment, unknown to ordinary fools, hence called inconceivable.” (Unity in Doctrine and Teaching, p. 33) Here, the “greed of the three realms” he refers to includes the “greed of the desire realm.” In his interpretation, desire realm dharma and greedy desires both become “inconceivable.” Yet, the double-body method of Tibetan Tantra, which is inconceivable and unknown to ordinary fools, he unilaterally deems conceivable and slanders as lecherous. This type of wordplay is akin to turning one’s hand into clouds and the other into rain, finding fault where none exists.

Even more ludicrous are his unintentional reveals of wordplay, showcasing his brilliance, audacity, thick skin, dark heart, and sharp tongue. For example, he says, “We have explained this principle a lot in the ‘Pingshi Annotations.’ When you go back, don't be shy, take a copy of each book. Don’t feel embarrassed to take two or three copies, it's okay! We printed them to give to everyone; since today we have established this Dharma connection, then take them back! The Dharma spoken in these books is something you have never seen in the market, you won't find such books anywhere in the world.” (The Great Vehicle View of No-Self, p. 112) This statement exhibits his mastery of wordplay. At first glance, “The Dharma spoken in these books is something you have never seen in the market, you won't find such books anywhere in the world” seems unproblematic and logical, as the books written by him are only available here and nowhere else globally. Not even discussing Buddhist philosophy, even if the books were of a lewd nature, as long as they were written by Xiao Pingshi, they certainly could not be found anywhere else in the world. But is this his true meaning? Not at all! His actual implication is that the content spoken in these books is unique and surpasses anything else globally, with his books being the best. The audience present would naturally interpret his words as: aside from these books, there are no other books in the world comparable to them, and of course, any Buddhist scriptures available in the market are not as good as his books. Thus, he achieves his goal of saying this. This is a method of linguistic misdirection; he does not directly state, “These books are better than all Buddhist scriptures in the world,” but he wants people to understand it that way. Those followers, intoxicated by his misleading speech, would be driven more fanatically into the trap he set, unable to extricate themselves! For his real aim is to completely destroy the Buddha, Dharma, and Sangha, and ultimately replace them entirely with the externalist view of the primary cause. In fact, he has already begun this wicked act of “replacing the Three Jewels.” He replaces all Buddhist scriptures with his own books and externalist views, while he and his followers blatantly claim, “Master Xiao’s teachings completely conform to the Three-Vehicle Dharma,” merely a smokescreen, as already proven in the above text. Here, his manipulation of words, the confusion and destruction of the worldly Three Jewels, and the conspiracy to “fully replace the Sangha” are briefly exposed.

His attempt to “masquerade as a monk in lay clothing” is blatantly and foolishly executed!

Firstly, he disguises his lay identity in two ways to assert his “qualification” as a Sangha jewel: one, by specially emphasizing the interpretation of “victorious monks,” theoretically affirming himself as a “Mahayana Victorious Monk.” For instance, he says, “The Bodhisattva monks proficient in both doctrine and teaching are only found in Mahayana, not in the Two Vehicles; the content of this book regarding doctrine and teaching also follows the Mahayana doctrine and teaching as the standard, hence not discussing the Two Vehicles’ doctrine and teaching duality.” (Unity in Doctrine and Teaching, p. 58) He also directly boasts of being “an extremely rare Victorious Bodhisattva Monk in the human world, especially those who have verified the seed wisdom of both doctrine and teaching.” (Unity in Doctrine and Teaching, p. 59), leading his naive followers to mistake him for a distinguished “Sangha Jewel,” thus completely losing reverence and reliance on the worldly Sangha Jewel. The Mahayana Mahaparinirvana Sutra (Vol. 5) states, “What is called a Victorious Sangha? It refers to the Buddha, the assembly of Bodhisattva Mahasattvas whose virtues are supremely high and free in all Dharmas, the solitary victorious ones, Arhats, Non-returners, Once-returners, and Stream-enterers. These seven types of Bhikkhus encompass the Victorious Sangha.” (T13, 749c) In reality, Xiao Pingshi is not even the seventh type, Stream-enterer, as his entire ideology is based on the externalist view of the "primary cause," a pure common externalist, with unresolved delusions of view and heavy clinging to self-view, how can he claim to be a Victorious Sangha? It's apparent he wishes to use the theory of “Victorious Sangha” to cover his lay identity, replacing the pure monastic Sangha with his lay desires. Second, he touts that for two thousand years, he has been a high monk who attained enlightenment in monastic life, but in the recent two lifetimes, “arranged by the Buddha,” he has been maintaining the Dharma in lay clothing, but the essence is still that of a high monk who attained enlightenment. For example, he states, “We should have the wisdom to compare: in the past over two thousand years, the body of monastic enlightenment, and now in this era, the body of lay enlightenment in two lifetimes; compared to others who were unenlightened monastics in the past over two thousand years and remain unenlightened monastics in this life, which one should Buddhist disciples rely on? This principle is actually easy to judge, but no one reminds, so everyone overlooks this principle.” (The Mindset of Learning Buddhism, p. 141) Thus, without any basis, he claims to surpass the current Sangha Jewel, leading people away from other Sangha Jewels, making reliance on Xiao Pingshi the only way to be a Buddhist disciple. This is his preliminary plan to replace the Buddhist Sangha Jewel with his lay identity, already accepted and believed by his followers.

Secondly, he replaces the title of “Monk” traditionally reserved for monastic Sangha. “Monk” is the Sanskrit upadhyaya, transliterated as Upatthaya, Upadahta, Uppatthaya, meaning close teacher, close reciter, dependent learner, and dependent born. It is one of the three masters in the ordination platform, the “close teacher” who imparts precepts, besides the preceptor and Acharya (standard master). After being introduced to China, it originally referred to monks of great virtue, later used by disciples to honor their masters, and by common usage, a special designation for the monastic male Sangha, the current Sangha Jewel. Xiao Pingshi, to replace the Sangha Jewel that upholds the Three Jewels, absurdly refers to himself as a monk. His followers call him, “Main Three Monk, Teacher Xiao” (The Great Vehicle View of No-Self, p. 155), “Wholeheartedly revering the Dharma Body, Wisdom-Life Parents, Upper Ping, Lower Shi Monk” (Integration of Chan and Pure Land, p. 133), “Wholeheartedly revering the Dharma Body, Wisdom-Life Parents, Upper Ping, Lower Shi Monk” (I and No-I, p. 95), etc. This practice of undermining conventional truth in naming, referring to himself in lay clothing as a monastic “Monk,” destroys conventional truth, thus destroying ultimate truth. Destroying both conventional and ultimate truths demolishes the entire Buddhist holy teachings. As the Middle Treatise (Vol. 4) states, “All Buddhas, for the sake of sentient beings, speak Dharma based on two truths: one is the conventional truth, and the other is the ultimate truth. If one cannot understand and differentiate these two truths, then in the profound Buddhist Dharma, they will not know the true meaning.” (T30, 32c–33a) Thus, considering his externalist view of the primary cause and god-making movement, this tactic is clearly a despicable act of confusing and replacing the Sangha Jewel. The Vimalakirti Sutra states: 'At the beginning, under the Bodhi tree, [the Buddha] powerfully subdued the demons, and attained the nectar of enlightenment, thus completing the path to awakening. Having no attachment to thoughts or actions, he utterly vanquished all externalist philosophies. He turned the wheel of Dharma three times in the great trichiliocosm, its essence always fundamentally pure; the fact that both deities and humans have attained enlightenment attests to this, and thus the Three Jewels have been manifested in the world.' (T14, 537c)" The sutra explains that after the Buddha turned the Four Noble Truths Dharma wheel at Deer Park and ordained the five bhikkhus as the monastic Sangha Jewel, the Three Jewels then appeared in the world. The worldly Three Jewels must be upheld by the Buddha, Dharma, and Sangha. If a lay person in white clothing with common externalist views of the primary cause can be called a Sangha Jewel, then the Dharma would be extinguished. Observing Xiao Pingshi's actions, it is clear he is fully advancing in this direction.

Furthermore, we can see his great ambition to “replace the Sangha Jewel” from another aspect. On the cover of “Unity in Doctrine and Teaching,” designed by Xiao Pingshi, the cover depicts the lecturing area of the Correct Awakening Hall, with a wooden fish and a large bell on either side of the podium, and the words “Correct Awakening” on the front, indicating this is the lectern of the Correct Awakening Hall. In the central lecturing position of the lectern sits a great Dharma master in monastic robes, with prayer beads, raising one finger, with a shaven monk’s appearance, and this lecturer is himself. It shows that he not only boasts of being a Victorious Bodhisattva Monk, commanding reverence from his followers as a Sangha Jewel, but also depicts his secular lay identity in the image of a monastic Sangha Jewel. To put it more clearly, he replaces the dignified appearance of the Sangha Jewel with his lay identity. Unable to renounce the worldly desires of the five senses, he portrays a monastic image to symbolize himself, packaging himself as a Mahayana Victorious Monk, thus achieving his goal of completely replacing the Buddha, Dharma, and Sangha through his god-making movement!

They also arrogantly slander the great virtues and masters of Buddhist history, blindly criticizing the profound thought of "insentient beings possessing Buddha-nature." He does not understand the Huayan realm, the round (complete) teaching reality, and does not comprehend the profound meaning in the Avatamsaka Sutra stating, “In a single dust mote are countless Buddhas, each in the assembly of Bodhisattvas. The endless Dharma realm dust is the same, deeply believing that all Buddhas are omnipresent.” This “dust” does not refer to “root” or “consciousness,” but simply “dust.” He has no ability to judge such profound Huayan realm and Mahayana sublime principles! Yet, he constantly boasts, claiming to be a “true and good knowledge,” “completely conforming to the Three-Vehicle Dharma,” “unseen anywhere else in the world,” and “the only unparalleled Mahayana Victorious Monk in the world.” Like a frog in a well trying to gauge the sky, he slanders sages and destroys the Three Jewels, pulling out his tongue to create karma, proudly self-satisfied, with a thick skin and dark heart. Truly: an ant trying to shake a tree, laughably overestimating itself!

In conclusion, from Xiao Pingshi's writings, it's clear he holds a fundamental standpoint of “externalist primary cause.” Under the cover of his god-making movement, he plagiarizes the names, appearances, and principles of Buddhism, but in turn, seeks to completely replace the Buddha, Dharma, and Sangha, destroying the Dharma, confusing society, obscuring truth, and deceiving sentient beings. Whether it's externalist views, god-making movements, ingratitude, or slandering the Dharma and monks, the crimes are substantiated, undeniable. In the face of these facts, two hopes are presented: First, it is hoped that Xiao Pingshi and his followers quickly escape the deep pit of externalist views, stop all acts of slandering the Dharma and monks, destroy all published books that slander the Dharma and monks, and sincerely repent to the Ten Directions Three Jewels! Second, it is hoped that Buddhist disciples, whether believers or non-believers, and the general public, do not indulge in the evils of slandering the Dharma and monks found in all of Xiao Pingshi's writings, guard against the traps of the externalist primary cause and god-making movements, earnestly study the Five-Vehicle Right Dharma as described in the Buddhist sutras and ancestral teachings, cultivate the Bodhi mind, and attain the supreme path. Amitabha!

发布日期: 2006-01-01 浏览量: 13,944 次浏览

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“你的真如出生蕴处界以后,再与蕴、处、界配合,就能出生一切法。” (《大乘无我观》第39页)“由于你证得你的自身真如第八识,从这个第八识来观察祂的清净自在、遍一切时不断、能生一切法,而十八界全部由祂所生。”(《我与无我》第39页)“虽然这个色身不是真正的我,但他也不是跟‘真正的我’完全无关,因为他是由那个‘真正的我’生出来的——你的色身是你的第八识所创造出来的。”(《我与无我》第41页)“是故世出世间万法,皆唯八识心王所生,故说万法唯识。”(《宗通与说通》第216页)“故云宗通与说通不离八识心王所生一切法;而此一切法归结于八识心王后,复须归结于八识之根本——第八识阿赖耶。”(《宗通与说通》第217页)“十八界外别有自在心为十八界之因”(《宗通与说通》第82页)“诸法缘起缘灭之因——藏识实相。”(《宗通与说通》第54页)上述的“出生”、“能生”、“所生”、“生出来”、“所创造”等,在萧平实看来,都是“能生与所生相对立”的关系,第八识就是“能创造万物”者,所以就得出了第八识就是“第一因”的谬论。而此处所谓的“因”,就是明确地指“第一因”而言!正如他的得意门人所解说:































综观萧平实的种种言论,从根本到表相,都是在“第一因外道”和“造神运动”相互作用、互为表里之情况下诞生的。他要剽窃佛教的名相义理来破坏世间三宝,他要取代佛教的弘法机构而争夺佛教资源,他要挑战佛教的古今大德而创建名留千古,他要惑乱佛教的广大信众而制造迷茫恐慌!通过上述萧平实造神运动的五个特征和三个原因之理性分析,大略可以了知萧平实在剽窃佛法名相义理而大肆宣扬“第一因”外道见的基础上,进行了隐秘而又放肆的造神运动;或者说萧平实为了进行造神运动,而以第一因外道见、丰富圆满的佛法名相义理、神化自我的虚狂妄语等手段作掩护!总之,正如他在《佛教之危机》所引的:“正觉同修会所传的法是邪法,是外道法。”(第69 ̄70页)我们可以肯定他迄今为止所传的“法”确实有毒,已如上述。如果我们现在还不肯正式出面破斥平实的法错误所在,以救平实“错误弘法”的来世因果,真是无慈无悲啊!




























其次,他在称呼上取代了出家僧宝的“和尚”。和尚是梵语upadhya^ya,音译作乌波陀耶、优婆陀诃、郁波第耶夜,意译为亲教师、近诵、依学、依生。乃戒坛三师之一。亦即传授戒法时,除教授、羯磨阿阇梨(轨范师)二师以外之“亲教师”。传到中国之后,原指懿德高僧,后世用于作为弟子对师父的尊称,世人则约定俗成地作为对出家男众的特有称呼,也就是现在住持三宝的僧宝。萧平实为了要取代住持三宝的僧宝,就荒唐地将自己称呼为和尚。如他的追随者们称呼他:“主三和尚 萧导师”(《大乘无我观》第155页)、“一心顶礼法身慧命父母上平下实和上”(《禅净圆融》第133页)、“一心顶礼法身慧命父母上平下实和尚”(《我与无我》第95页)等等,这种破坏世俗谛名言安立的做法,以在家白衣身说为出家“和尚”,破坏世俗谛就是破坏胜义谛,破坏世俗谛和胜义谛,就是破坏了整个佛法圣教。正如《中论》卷四说:“诸佛依二谛,为众生说法:一以世俗谛,二第一义谛。若人不能知,分别于二谛,则于深佛法,不知真实义。”(T30,32c ̄33a)如此再联系上述他的第一因外道邪见和造神运动等等情形,这种伎俩显然就是混淆视听、取代僧宝的卑鄙行径。《维摩诘所说经》云:“始在佛树力降魔,得甘露灭觉道成;已无心意无受行,而悉摧伏诸外道。三转法轮于大千,其轮本来常清净;天人得道此为证,三宝于是现世间。”(T14,537c)经中说明了佛陀在鹿野苑三转四谛法轮,度五比丘为出家僧宝之后,三宝于是现世间。世间三宝必以佛、法、僧为住持,倘若一个在家白衣第一因常见外道都能称为和尚僧宝的话,那么佛法也将就此消灭了。观察萧平实的所作所为,就是朝着这个方向全面推进的。