“Jin Bodhi Meditation and health” information.

Excerpt from the book: “Beware of Approaches of Lu Tai Zhang and Jin Bodhi” by Young Buddhist
Association of Malaysia posted online and updated on July 17, 2017. For the complete book
please see: http://www.ybam.org.my/v2/en/bookstore/books.html. Also of reading interest is
“Falling down the rabbit hole at http://www.suggestibility.org

Chapter 4 : Beware of “Bodhi Meditation” of Jin Bodhi.

Jin Bodhi's original name is Di Yu Ming. Born in China, he set up a sect

known as "Bodhi Meditation / Bodhi Dharma" in 1991. He migrated to Canada
in 1999.

Jin Bodhi is smarter than Lu Tai Zhang. He does not mention about Bodhisattva's
incarnation and supernatural powers. Instead he talks about "Energy Ba-gua" and
unsurpassed esoteric practices. His "Bodhi Meditation" is based on "Medicine
Buddha's Meditation of Greater Illumination" as the fundamental practice and
in order to cater for different categories of students, other methods such as the
"Great lllumination Meditation", "Energy Ba-gua" and "Great Prostration" (full
prostrations) are employed.

On page 8 of the 27th issue of the Chinese version of "Meditation & Health" mag-
azine, it was reported: "Since Year 1991 till Year 2016, Zen Master Jin Bodhi's
meditation centres have been established in more than 30 countries and regions
throughout the world, allowing countless of people to regain their health and
lead a happy life."

In recent years, many meditation centres honouring Jin Bodhi have been estab-
lished in Malaysia and Singapore. Free copies of the exquisitely printed magazine
"Meditation & Health" are distributed in many vegetarian restaurants, organic
stores and clinics. In the morning, many Jin Bodhi's followers can be seen prac-
ticing ''walking the Ba-gua" around a tree in parks. Did Jin Bodhi achieve self-
enlightenment and then attempt to enlighten others or had he been self-misled and
then attempt to mislead others? We can analyse objectively from different perspec-
tives.

(1) Is Jin Bodhi a practitioner of Tibetan Buddhism?

Jin Bodhi is addressed as "Guru" by his followers. He advocates full prostrations,
empowerment, practises "Unsurpassed Esoteric Teachings'', and recites the Tibetan
Medicine Buddha Mantra. On the surface, he seems to belong to the Tibetan
school.
In Jin Bodhi's official website, it is said that "Master Jin Bodhi grew up in pov-
erty, suffering the torment of sickness from a young age. He studied traditional
philosophy and meditation on the Qinghai-Tibet Plateau for 18 years. Not only did
he achieve a healthy body and mind, he also gained the ability to help eliminate
the illnesses and suffering of others."

However there is neither any mention of whether Jin Bodhi is a tonsured monk
nor revelation of who his teacher was. Since Jin Bodhi has been addressed as
"Guru", he must have taken his Bodhisattva's Precepts. Where did he take the pre-
cepts? As these are common questions, there is no reason to hide the answers.

Tibetan Buddhism is Esoteric Buddhism which places its emphasis on their eso-
teric practices such as certain uncommon Dharma objects, distinct practices, the
unsurpassed perfect insight and secret mantras which must be imparted by a
Guru to the disciples. Tibetan Buddhism holds great importance towards lineage.
Despite its esoteric teachings, the lineage is no secret and must be made known to the
public.

As an esoteric practitioner, if Jin Bodhi cannot explicitly reveal his lineage, his iden-
tity and the authenticity of his various esoteric teachings (Medicine Buddha's Medi-
tation of Greater Illumination and the Great Illumination Meditation) will inevita-
bly be suspected by others.

(2) Is Jin Bodhi a monk?

Jin Bodhi sometimes dresses like a monk and sometimes like a laity. This leads to
speculation "Is Jin Bodhi a monk or a lay person?"
In order to dispel all doubts regarding the identity of Jin Bodhi and to settle the
issue once and for all, the author would like to request Jin Bodhi to categori-
cally clarify whether he is a monk.There should not be any ambiguity or confusion
on this issue anymore.

In fact, in some factions of Tibetan Buddhism, lay practitioners do dress like

monks. Under certain special circumstances, Tibetan monks are allowed to take
down their robes. In Tibetan Buddhism, this isn't a problem. The main issue is, if
Jin Bodhi is not a monk, do his devotees take refuge in the Three Treasures (Tri-
ple Gems) of Buddha, Dharma and Sangha? The Triple Gems are inseparable.
Therefore, if one does not take refuge in the "Sangha Gem" it equates to not tak-
ing "Refuge of the Triple Gems". In orthodox Buddhism, there are only "Disci-
ples of Triple Gems" and there is no such thing as "Disciples of Two Gems".

(3) Is "Energy Ba-gua" really a form of Buddhist meditation?

One of the main practices of "Bodhi Meditation" is "Energy Ba-gua" which is a
"Way of Balancing the Yin and Yang". "Walking Ba-gua" will produce
''positive energy" which enables the body to become healthier.
In fact, the name "Energy Ba-gua"and its functions already indicate that it is just a
kind of inner energy training, and not Buddhist meditation.

Some followers of "Bodhi Meditation" admit that "Bodhi Meditation" is just an

organization meant to improve its members' health and not a religious body. If
that is the case, leaders of the organization should openly state so in no uncertain
terms.

Since year 2016, every testimonial article concerning "Energy Ba-gua" that was
published in the magazine "Meditation & Health" specifically had a disclaimer:
"The intent of the testimonial is to offer wellness information of a general nature.
Individual results of practice may vary", indicating that there is no guarantee "En-
ergy Ba-gua" will work on everyone.

The author has no intention to deny the benefits of meditation to one's health. In fact,
Buddhist meditation can also boosts health. Meditation indeed is good for health;
however it is wrong to practise Buddhist meditation solely for health reasons! The
objective of Buddhist Meditation is to understand one's mind and see one's in-
trinsic nature.

(4) Are "Jin Bodhi's Golden Words" in accordance with the teachings of
Buddhism?
(Note: In the original Chinese version, the term used is "Jin Bodhi Bible"

but in the English version, for some unknown reasons, Jin Bodhi's translators
changed it to "Jin Bodhi's Golden Words". Out of respect for Christianity, in this
translation, we intentionally avoid the word Bible and choose to use the term "Gold-
en Words".)
Jin Bodhi’ s Golden Words was uniquely written by Jin Bodhi. It was not sourced
from Buddhist scriptures. Below is its content. In order to highlight some points, the
author has underlined a few of the sentences:

"I am most compassionate. I am most confident. I am most tolerant. I am most

courageous. I keep my word. I am most punctual. I can do anything. I am full of
wisdom. I am most knowledgeable. I love reading. I love observing. I love lis-
tening. I love thinking. I take decisive action. I am a gift from the Universe. I am most
charming. I am most talented. I can sing most beautifully. I like challenge. I am re-
sponsible for my actions. I will fulfil my life purpose. I alone am honoured in Heav-
en and on Earth! I'm King over the World!"

Buddha is omniscient, but Buddha is not omnipotent. (There are three things Buddha
cannot perform: (1) affect and alter causes and effects; (2) liberate someone who has
no affinity; and (3) on his own liberate all sentient beings). However, "Jin Bodhi's
Golden Words" states: "I can do anything". Does it mean Jin Bodhi is more capable
than the Buddha?

Jin Bodhi asked his followers to proclaim:"I am full of wisdom. I am most knowl-
edgeable." Does this not amount to arrogance? One who has true wisdom will be
modest and open-minded and will not boast about himself.

Jin Bodhi instructed his believers to proclaim "I am a gift from the Universe". This sen-
tence is a watered-down translation by Jin Bodhi's followers. Based

on the Chinese version

it should be more correctly translated as "I am a fine creation by God" which

acknowledges "God as the Creator" advocated by other religions. That statement
of Jin Bodhi is obviously against the Buddha's core teaching of"Causality". The
statement "I am a fine creation by God", coming from the mouth of a Christian,
is perfectly normal,but if it comes from a senior Buddhist, it is most unthinkable.
As recorded in Buddhist scriptures, shortly after Prince Siddhartha was given birth, he
pointed one finger to the sky and another to the ground, and said: "In the heaven
above and the earth below, I alone am honoured." It should be noted that the "I"
here refers to "true self' or Buddha nature each and every sentient being possesses.
In other words, the sentence means that all sentient beings have ''true self '.
Only the ''true self ' (Buddha nature) is the most honourable.

However, viewed from the entire content of Jin Bodhi’s Golden Words, the two sen-
tences "I alone am honoured in Heaven and on Earth! I'm King over the World" are
statements of arrogance. They have a very different meaning from the words of the
Buddha.

Even if the word "I" in the statement "In the heaven above and the earth below, I
alone am honoured" is interpreted according to the dictionary meaning, does it
mean Prince Siddhartha was arrogant in making such a statement? Not at all, be-
cause when he attained Enlightenment at a later stage, he was addressed as the
Most Honoured One.

Assuming that 70 years ago Albert Einstein proudly declared "I am the greatest
scientist in the world", wasn't he making a fair statement during that time? But, in the
case of Jin Bodhi's followers, when they shout, "I alone am honoured in Heaven
and on Earth! I'm King over the World", they are making some baseless statements.

(5) Is the"Great Illumination Meditation"part of Buddhist Cultivation?

Jin Bodhi teaches his students to meditate and imagine that they are in
harmony with the nature, create various hand-forms, chant "Amite" and visual-
ize spiritual power entering their bodies.

The author has a few questions: Is there any relationship between Jin Bodhi's "Great
Illumination Meditation "with "Immeasurable IlluminationAmitabha Buddha"? While
practising the "Great Illumination Meditation", Jin Bodhi chants the name of
"Amite". Is "Amite"referring to "Amitabha Buddha"?

If "Amite"is indeed the name of Amitabha Buddha, while chanting "Amite" repeat-
edly, are Jin Bodhi's followers clearly aware that they are chanting Amitabha Bud-
dha's name? Do they really believe the existence of Amitabha Buddha and his great
vow of receiving all sentient beings? Are they willing to be reborn in the Pure Land
of ultimate Bliss, to practise under Amitabha Buddha, attain Buddha-hood and vow
to return to this world to help sentient beings?

The ninth patriarch of the Pure Land School, Ven. Master Ou Yi

The ninth patriarch of the Pure Land School Master Ou Yi wrote a famous commen-
tary on the Amitabha Sutra in which was mentioned:

"Rebirth in the Pure Land or not relies totally on Faith and Vow;
the ranking of rebirth in Pure Land depends on the depth of one's chanting."

Unless Jin Bodhi can verify in no uncertain terms that his "Great Illumination
Meditation" advocates "Faith, Vow, Practice" (the Three Provisions for rebirth in
Pure Land) and its objective is to be reborn in the Western Pure Land of Ulti-
mate Bliss, otherwise his "Great Illumination Meditation" cannot be considered as
part of orthodox Buddhist cultivation.

In another magazine of Jin Bodhi entitled "Enlightenment",its 7th issue carried

an article about Jin Bodhi's talk delivered in Sept 2013. Pages 14 and
15 of the Chinese version touched on "Faith, Vow and Practice". Although the
same three words were used, Jin Bodhi's "Faith, Vow, Practice" were totally un-
related to the "Faith, Vow, Practice" advocated by the Pure Land School.

Jin Bodhi gave a very specific example of "Practice": "Rent a place and set up a
stall near an MRT station where there are plenty of people. Give magazines, flow-
ers and blessings to deliver them." But, the "Practice" advocated by the Pure Land
School is to recite the name of Amitabha Buddha sincerely.

(6) Is Jin Bodhi's"Medicine Buddha Meditation of Greater Illumination" part

of Mahayana Buddhism?

In the "Bodhi Meditation" centers of Jin Bodhi, Medicine Buddha serves as the
prominent Buddha. Jin Bodhi uses "Medicine Buddha Meditation of Greater Illu-
mination" as his fundamental cultivation. It is said that this cultivation method is
"the essence of Jin Bodhi’s years of cultivation.It is the instant achievement of an
unsurpassed esoteric teaching".

If it is that crucial, we must carefully analyze this ''unsurpassed esoteric teach-

ing" in some detail.

The first question: Since Jin Bodhi has been practising this "Meditation of Greater
Illumination" and unsurpassed esoteric teachings for many years, has he already
achieved Buddha-hood instantly?

It is said that the "Medicine Buddha Meditation of Greater Illumination" is capa-

ble of "speedy replenishment of energy level, restoring health; erasing calamities
and prolonging life; bestowing wealth and auspicious blessings, radiant body and
mind; returning to peace and at ease, thus achieving a perfect blissful life. It can
also be resonant and concomitant with the 12 great compassionate vows of Medi-
cine Buddha, to obtain high energy empowerment, stimulate one's potential, enable
one to understand the true wisdom, thus awakening one's inner compassion, bene-
fit oneself and others and to attain Bodhi speedily."

Please do not just listen to just one side of the story. With more observations on Jin
Bodhi teachings and listen more to his talks, one will discover that he primarily
focuses on "speedy replenishment of energy level, restoring health, erasing calami-
ties and prolonging life and wealth and auspicious blessings". He positions the
goal of learning Buddhism towards pursuing happiness in this present life, as-
suming that the achievement of health and wealth is the perfect completion of
cultivation, thus he calls it "instant achievement".

Medicine Buddha is a great doctor. Besides healing the ailment of the body, He
also has to heal the ailment of the mind of sentient beings: "greed, hatred and delu-
sion".

If one follows Jin Bodhi's instruction and cultivates "Medicine Buddha Meditation
of Greater Illumination"with an individualistic and materialistic mentality, how is
it able to have communion with the compassionate vows of Medicine Buddha?
To "arouse the great inner compassion of benefitting oneself as well as others" is
not a matter of merely saying it aloud. We must minimize our individualistic ten-
dency and always be considerate towards the interest of others.

Initiating the Bodhicitta mind, cultivating along the Bodhisattva's path and attain-
ing Buddha-hood are the core of Tibetan Buddhism. All cultivation methods
(example: chanting, full prostration) should be done concomitant with the Bodhi-
citta mind, then only realization can be achieved.

It has been 26 years since the establishment of "Bodhi Meditation" in Year

1991, however, it still "entices according to the desires of followers "instead of
vigorously "engaging the followers to understand the wisdom of the Buddha". It
does not seriously take into account the well-known teaching contained in the
Vimalakirti Sutra to "attract followers with sweeteners initially and lead them to
learn and practice the Buddha's wisdom subsequently. "It fails to re­orientate the
followers' priority to be in tune with Bodhicitta. The following are three strong
evidences:

a) Jin Bodhi seldom discoursed about Bodhicitta mind. In Year 2009, in a rare
seminar on "Discourse on the Bodhicitta mind", towards the end of his talk, Jin
Bodhi remarked rather emotionally: "It will be my great honour if I can eternally
attend to the Buddha, washing His feet, washing His bowls, cooking for Him, do
any odd and dirty job for Him."

Is this Jin Bodhi's resolve to initiate his Bodhicitta mind? It's definitely not con-
forming to Buddha's teachings if one does not learn the wisdom of the Buddha
and does not vow to awaken oneself and help others to awake. Jin Bodhi thought
that he's making great offerings to the Buddha by attending to the Buddha's daily
needs.
Doesn't Jin Bodhi realize that "Of all the offerings, the most supreme is offering
of the Dharma"? He does not seem to know that the best way to make offerings
to the Buddha is to practise according to the Buddha's teachings. He does not
seem to understand the meaning of abiding in the Bodhicitta mind. That emo-
tional remark by Jin Bodhi is not only against Bodhicitta, it sounded very much a
pledge made by believers of another religion to their Lord.

(b) In the Introduction ofJin Bodhi's"2016 Medicine Buddha Birthday 8

Blessing Dharma Service", it was stated that "Medicine Buddha had made
12 great vows to enable all sentient beings to enjoy abundance in food and cloth-
ing, to be free from illness and natural disasters, to alleviate sufferings and enjoy
physical and mental well-being". This statement totally ignored the core teach-
ing of the Medicine Buddha which is the "cultivation and realisation of the Bodhi
Way, leading to rebirth in the Pure Land". Obviously, that 2016 introductory pas-
sage only attempted to satisfy followers' cravings and disregard the need to culti-
vate the Bodhicitta mind.

(c) For many years, the "Meditation and Health" magazine had been the flagship
publication used by Jin Bodhi to propagate in several countries. Its contents focus
mainly on how to maintain one's health in this life, increase one's happiness and
rarely does it encourage "understanding of Buddha's wisdom". In the last issue
of 2016, which is the 27th issue of "Meditation and Health", page 47 introduced
the Medicine Buddha, but it completely omitted the "Attainment of Buddha-hood".
Instead it only introduced three stories on achieving current life's blessings: (1) A
blind girl regaining her eyesight after chanting the name of Medicine Buddha; (2)
Ability to prolong one's life by sculpturing the statue of Medicine Buddha; and (3)
persuading others to chant the Medicine Buddha Sutra to erase calamity and ex-
tinguish misfortunes.

The six great vows among the 12 great vows of the Medicine Buddha: First Great
Vow (the Vow for Equality), Second Great Vow (the Vow to educate and enlight-
en all sentient beings), Fourth Great Vow (the Vow to propagate Mahayana Bud-
dhism), Fifth Great Vow (the Vow to observe the precepts), Eighth Great Vow
(the Vow to transform from female to male), Ninth Great Vow (the Vow to lead the
evil to righteous paths), all these vows are describing the cultivation of the Bodhi-
sattva Way and realization of Buddha-hood.

Even the Seventh Great Vow (the Vow to have physical and mental well-being) and
Eleventh Great Vow (the Vow to have delicious food and beverages) which
have very close relationship to "erasing calamities and prolonging life", they too
touch on the importance of cultivation and realization of the Bodhi Path.

The Seventh Great Vow (Vow to have physical and mental wellbeing) states
''will be cured of their sicknesses be peaceful and happy in body and mind will
have a family and relatives and acquire an abundance of property and wealth and
finally will realize unsurpassed Bodhi.” The last phrase "realize unsurpassed Bo-
dhi''clearly tells us that the ultimate purpose of chanting and practicing the Medi-
cine Buddha Method is to attain Buddha-hood.

The Eleventh Great Vow (the Vow to have delicious food and beverages) states
"I vow that in a future life when I attain Bodhi I shall cause all sentient beings driv-
en by intolerable hunger and thirst, who created all kinds of bad karma in their
quest for food upon hearing my name and single-mindedly accepting and main-
taining it, to be filled with delicious food and drink. Subsequently, I shall use the
flavour of Dharma to settle them in ultimate peace and happiness.” The last
phrase 'use the flavour of Dharma to settle them in ultimate peace and happiness
means we have to cultivate according to the Dharma so as to be reborn in the Pure
Land of Ultimate Bliss.

Many Buddhists are familiar with the Medicine Buddha mantra. The Medicine
Buddha Sutra states that: "For the benefit of a patient you should single-mindedly
and frequently clean, bathe and rinse your mouth. Take the patient's food medicine
or drinking water that is free of insects over any of which recite the mantra 108
times. After the sick person has taken it, all his sicknesses and sufferings will be
gone. If this person has a wish he should recite this mantra with utmost sincerity.
Then he will obtain whatever he wishes for, and his life will be prolonged and
free from illness. At the end of his life, he will be reborn in Buddha's land, will
achieve an irreversible status and will ultimately attain Buddha-hood'.

Note the last sentence in the above quotation from the Medicine Buddha Sutra.
The Sutra very clearly advises Buddhists who have confidence in and practice this
particular Dharma Door to vow to be reborn in Buddha's land.

If we carefully read the Sutra, we will understand that the objective of practicing
Mahayana's Medicine Buddha Dharma Door is not only to alleviate suffering and
achieve happiness within this life, but in future lives as well more importantly to
be reborn in the Pure Land and attain Buddha­hood.

To receive blessings in this current life is only but a small aspect of the Medi-
cine Buddha Dharma Method. To only beseech wealth and blessings during this
current life is not in line with orthodox Mahayana Medicine Buddha Dharma
Method. Enjoying the pleasures during this current life may be the cause of suffer-
ings in the next life.

Conclusion

"Bodhi Meditation I Bodhi Dharma" places great importance on one's person-

al health and happiness. But "Energy Ba-gua" is not a panacea for all sit-
uations. "Bodhi Dharma" labels itself as a Medicine Buddha Dharma Method
of Mahayana Buddhism, but it forgets about the Bodhi mind which empha-
sises on the emancipation or salvation of other sentient beings. The approach of
Jin Bodhi at best can be described as "human vehicle" which is a great dis-
tance from the "Bodhisattva vehicle" of Mahayana Buddhism. Attaining
Buddha-hood is not the ultimate goal of "Bodhi Meditation", therefore, it
goes against the original intent of the Buddha; it cannot be regarded as part
of orthodox Mahayana Buddhism.

Chapter 5 : Frequently asked questions about Jin Bodhi

Question 1: Disciples of the Buddha must be compassionate, even towards pseu-

do-Buddhist cults. Why shouldn't Buddhist practitioners remain silent on pseu-
do-Buddhist cults?

Answer: To allow pseudo-Buddhist cults to go unrestrained is definitely not an act of

compassion. On the contrary, it is an act of non-compassion to sentient beings be-
cause you allow them to be misled into the wrong path. Exhorting those who have
been led astray to come round and reminding othersto be vigilant of the pitfalls
. .
of pseudo-Buddhist cults are acts of genuine compassion.

Question 2: In the Surangama Sutra, the Buddha said during the Dharma-ending
Age there will be deviant teachers as many as sand in the Ganges River. Since it
was predicted by the Buddha, should we not just allow these unruly teachers to
do as they please? Why do disciples of the Buddha not abide by the instructions
of the Buddha?

Answer: The Buddha did not imply that Buddhists in the Dharma-ending Age
should resign themselves to fatalism, but to explore countermeasures when dealing
with such situations. Buddhism is not a passive religion. On the contrary, it is posi-
tive and proactive.

If disciples of the Buddha are to remain indifferent when dealing with malevo-
lent forces from pseudo-Buddhist cults, it will inadvertently encourage those deviant
teachings to spread like wild-fire. Over time, with their abilities and knowledge in
utilising the Internet to promote their agenda, pseudo­ Buddhist cults would thrive
in popularity and, on the other hand, Buddhism would decline gradually.

Question 3: We had occasionally heard of Buddhists preaching "Mind our own

cultivation and don't mind others' businesses." That being the case, why are
Buddhists interfering in the affairs of pseudo-Buddhist cults?

Answer: The phrase above is conditional upon certain prerequisites. If every

practitioner were to cultivate with diligence and with self-discipline, understandably
there would not be any necessity to encroach upon others and there will be peace
on Earth. Therefore, if every Buddhist were to forge ahead diligently, naturally one
only needs to mind his or her own business.

The issue at hand now is that not everyone possesses 'Right Understanding' and
'Right Thought' and not every Buddhist acts in accordance with the teachings of
the Buddha. Henceforth, there must be people to come forward to provide disci-
pline and supervision. Fellow practitioners should also constantly remind each other
so as to minimize and avoid mistakes.

In this era of the Internet, erroneous knowledge and mistaken views of pseudo-
Buddhist cults have flooded all comers of the world. Buddhists are not totally
immune to these external influences. We cannot be apathetic and pretend that
these phenomena do not exist and deceive others and ourselves by saying:"As
long as we cultivate in seclusion, we will not be influenced by pseudo-Buddhist
cults". So, other than instilling Right Views to Buddhists, there is an imperative
need to counter the pseudo-Buddhist cults: reveal the Truth and refute the false.

For example, a monastery's water supply was derived from a well outside of its
abode. If Sangha members of the monastery already knew some bad guys wanted
to dump garbage into the well and pollute the water, they would certainly take ap-
propriate measures to prevent the nefarious activities as opposed to guarding the
water storage facility in the monastery's kitchen. As the stored water in the
kitchen is already safe, 24-hour guard duty in the kitchen area is unnecessary, but
the water supply in the well outside the monastery warrants appropriate protective
actions.
Question 4: Jin Bodhi has millions of followers all over the world (including East-
ern and Western countries). How is it possible that his teachings are not in accord-
ance with orthodox Buddhism?

Answer: There could be a possibility that Jin Bodhi indeed has "millions of fol-
lowers". We need not debate on this point. However, as a rhetorical question,
China's society has billions of religious folk believers. Does this imply all the folk
beliefs are in accordance with orthodox Buddhism? The same analogy could be
drawn here. Hence, having "millions of believers" does not necessarily mean "Bo-
dhi meditation" is a school of orthodox Buddhism.

The weakness of most people (including Jin Bodhi's millions of followers) is that
they are more interested in pursuing blessings/rewards and hoping for instant re-
sults. In Eastern countries, there are many "Buddhists"who just kowtow and pray to
the Buddha, but not interested to learn and practise His teachings; the percentage
of practising orthodox Buddhists is not that high. In Western countries, many peo-
ple regard meditation as a form of mental exercise and for regaining physical
health. Many who participate in "Bodhi meditation" only aim for de-stressing and
speedy restoration of a so-called balanced mind.

The initial hope of de-stressing is perfectly alright. But, serious practitioners of Buddhist
meditation (Chan or Zen), should gradually understand that Chan has a much higher ob-
jective. The ultimate goal of Chan is to liberate ourselves from the cycle of birth and
death, understand our minds and see our true nature.

Question 5: Bhaisajya-Guru (Medicine Buddha) is popularly known as 'Calamities-

erasing and Life-prolonging Medicine Buddha' (Xiao Zai Yan Shou Yao Shi Fo).Jin
Bodhi focuses on one's personal health, erasing calamities and prolonging life.What
is wrong with that?

Answer: This is an excellent question! It warrants a detailed explanation.

In a talk entitled "Some Points on the Medicine Buddha's Gateway", Ven. Master
Hong Yi an eminent monk in recent times earnestly said that when chanting Medi-
cine Buddha's name we should chant in accordance with the Sutra as "Homage to
Medicine Buddha Lapis Lazuli Radiance Tathagata (Nama Yao Shi Liu Li Guang Ru
Lai) instead of "Calamities-erasing and Life-prolonging Medicine Buddha" (Xiao Zai
Yan Shou Yao Shi Fo).

The name of Yao Shi Liu Li Guang Ru Lai was clearly and repeatedly mentioned
by Buddha in the Sutra of the Original Vows of Medicine Tathagata translated by
Ven. Master Dharma-Gupta during the Sui Dynasty and later by Ven. Master Xuan
Zhuang during the Tang Dynasty as well as in another longer version Sutra of Original
Vows of Seven Medicine Buddhas translated by Ven. Master Yi Jing. There is no such
name of Xiao Zai Yan Shou Yao Shi Fo in any of the above mentioned Sutras translated
by great masters.

Buddhists habitually abbreviate the name of Bhaisajya-Guru as Medicine Buddha or

Medicine Tathagata. There is no issue with such abbreviation. However, it becomes a
major issue if one misinterprets the phrase 'Xiao Zai Yan Shou Yao Shi Fo' as the Medi-
cine Buddha's formal title.

But then why do so many Buddhists assume that Xiao Zai Yan Shou Yao Shi Fo is the
formal and correct name of Medicine Buddha?

The people of ancient times often had to face armed conflicts, natural calamities and
man-made disasters. In those times, a person seldom lived up to 70 years of age. In
that precarious environment plagued with mishaps and misfortunes people used the
recitation "Xiao Zai Yan Shou Yao Shi which literally means "Medicine Buddhat
please erase my calamities and prolong my life span"t but their intention was not to
change the formal title of the Medicine Buddha. Howevert over the years many devo-
tees had misunderstood and mistook ''Xiao Zai Yan Shou Yao Shi Fo" as the formal
name of Medicine Buddha.

In this era living to the age of 70 is already a pretty normal thing in many countries.
People who take up Buddhism should not have a strong craving to extend their stay in this
world. They should understand that their affinity with this mundane world will end one
day. They should vow to be re-born in any Pure Land and continue their cultivation there
with a view to returning to this world at a later stage to help in the deliverance of sentient
beings. Unless there are special circumstances if a person claims to be following the
Mahayana Medicine Buddha Dharma Gateway but has a strong attachment and very
much wants to live to a hundred years in this world isn't he contradicting himself? To
cultivate according to the Dharma Door of Medicine Buddha is to learn to ''hand
over the disease to doctors and surrender the life to Bodhisattva" (words of wisdom
of Ven. Master Sheng Yan).

Chanting"Xiao Zai Yan Shou Yao Shi“ as the formal title of the Medicine Buddha would
intentionally or unintentionally arouse misconceptions in one's consciousness. One
may think that the Medicine Buddha's Gateway only aims at erasing calamities and
achieving a prolonged life, thereby reinforcing one's worldly desires and cravings
(greed). In order to avoid further misunderstanding, in the future, when we chant the
name of 'Medicine Buddha', we should abide by the words of the Sutras and the in-
struction of Yen. Master Hong Yi and chant "Yao Shi Liu Li Guang Ru Lai'' instead of
"Xiao Zai Yan Shou Yao Shi Fo"
In fact, 'erasing calamities and prolonging life' is but a small section of the Original
12 Vows of Medicine Buddha and not its entirety.
Chanting "Xiao Zai Yan Shou Yao Shi Fo" would mistakenly cause the objectives
of the practitioners to be confined to only 'erasing calamities and achieving a
prolonged life'. On the other hand, chanting Yao Shi Liu Li Guang Ru Lai repre-
sents our willingness to learn and practise the Original 12 Vows of Medicine
Buddha. Two different ways of chanting imply two totally different meanings.
The former only prays for blessings and quick rewards; the latter expounds on bless-
ings and gradually learn to be unattached to these blessings, cultivate to achieve wis-
dom and vow to attain Bodhi and return to help to liberate all sentient beings.

Question 6: Vrmalakirti Sutra says, "First be attracted by desires, then be led into
Buddha's wisdom". In practising Jin Bodhi's Dharma Door, one can seek fortune
and rewards in this life (that is "be attracted by desires"), and wait for the next
life to cultivate wisdom ("be led into Buddha's wisdom"). In that way, isn't Jin
Bodhi's approach satisfying both sides?
Answer: This type of explanation is extremely erroneous! Do not be a smart aleck,
interpreting the words literally and simply based on one's subjective view. That is
interpreting the sutra passage "according to its words but not its spirit".

"Excessive desire or craving" basically is not a good thing, and is rejected by

Buddhism. But when the conditions of beginner Buddhists have not reached a cer-
tain standard, there has to be expedient methods to lead them into Buddhism,
therefore, initial sweeteners are acceptable. Although "First be pulled along by
desires'' and ''then be led into Buddha's wisdom" are at two different levels, they
both have to be undertaken within this life span. Certainly, it is not entirely to "be
pulled along by desires"(satisfy all desires) in this life first, and wait until the next
life to leisurely "enter into Buddha's wisdom".

We should have heard of the saying "Cultivation aiming at good fortune but not
wisdom will result in rebirth as a royal elephant with jade hanging on its neck".
If we cultivate to seek good fortune only, and thereupon have much good fortune
in the next life, it is quite likely that we may end up as a pet of a rich man. That
pampered creature will have much good fortune, not having to worry about food
and shelter, and be pampered in a hundred ways. But a pet has no human body.
Losing a human body is as good as losing the opportunity to learn and practise
Buddhism, so where is the opportunity to cultivate wisdom when we lose our
human bodies?

Question 7: Jin Bodhi instructs his followers to sincerely prostrate themselves

before the statue of Medicine Buddha.Is it inappropriate?
Answer: It is indeed appropriate for Jin Bodhi to instruct his followers to sincere-
ly prostrate themselves before the image of Bhaisajya-Guru (Namo Yao Shi Liu Li
Guang Ru Lai), but it is not appropriate to chant Xiao Zai Yan Shou Yao Shi Fo with a
view of getting quick fixes.
The issue is the mentality and motive behind the worship. Medicine Buddha's
Gateway to Enlightenment represents the Great Vehicle (Mahayana).

Since one is cultivating the Great Vehicle, one must necessarily possess the mentali-
ty and objective of a Mahayana Buddhist i.e. to walk the Bodhisattva Path for the
benefit of all and not just for one's own personal safety and blessings only.

We could pursue personal health and secular wealth as a short-term goal. Howev-
er, if we were to put that objective as the only goal in learning the Dharma, or
only having a short-term target, we would have totally mistaken the great objective
of paying obeisance to the Medicine Buddha.

Question 8: "Bodhi Meditation" considered Medicine Buddha as their prominent

Buddha. Does it imply that in breaking away from "Bodhi Meditation", one does
not need to pay obeisance to Medicine Buddha anymore?
Answer: One should not confuse "Bodhi Meditation" with paying obeisance to
Medicine Buddha. They are two unrelated issues. After distancing oneself from
"Bodhi Meditation", one can continue to pay homage to Medicine Buddha.

Question 9: Family members are firm believers in the 'Energy Ba-gua' and can't
be persuaded to come round. What can we do?
Answer: If the 'Energy Ba-gua' had aided them in regaining good health, it is dif-
ficult to stop them from practicing it. However, the least we can inform them is
that 'Energy Ba-gua' is merely a form of internal martial arts. It is not meditation
as practiced in Buddhism. (Tai-Ji Qigong is beneficial to one's health but its
practitioners do not consider it as Buddhist meditation). Energy Ba-gua can be
equated with Tai-Ji Qigong. However, compared with Buddhist meditation, 'Ener-
gy Ba-gua' is at a different level.

If possible, one should avoid partaking in 'Energy Ba-gua' so as not to unwittingly

abet the overweening attitude of 'Bodhi Meditation'. Furthermore, as those close-
ly involved cannot see as clearly, and if not careful, they will be imperceptibly in-
fluenced by pseudo Buddhist cults.

Question 10: I have been practising the 'Energy Ba-gua' for quite a while and have
seen improvements in my personal health. I have recommended it to my friends hop-
ing that they will be healthy and happy as well. What is wrong with that?
Answer: To most people, health is of paramount importance. One who is happy
practicing 'Energy Ba-gua' and subsequently introduces it to relatives and friends,
hoping that they will be well and happy too. On the surface, it's
'deriving pleasure from helping others'. However, during the whole process, does
one unwittingly become an adherent and promoter of unorthodox Buddhism?

Besides that, we must bear in mind that "Energy Ba-gua" does not work on eve-
rybody and every illness. Jin Bodhi has never given that kind of guarantee. There-
fore, do not look upon "Energy Ba-gua" as something which can cure all.

To enjoy good health, are there no other avenues apart from practising
'Energy Ba-gua'? Even if it helps us to regain physical health, are we happy spirit-
ually? Having to struggle with the thought that we have possibly become members
of a pseudo-Buddhist cult, can we be happy?

True happiness is obtained through a process of reduction and elimination of greed,

anger and delusion. Being contented, one will always be happy and to be happy
one needs to be at ease. We must not view health as the most important thing in
life. Wisdom is far more important than health.

Question 11: I have a friend who had his particular ailment cured after prac-
tising 'Energy Ba-gua'. He knew of a well-known monk who was afflicted with the
same ailment and recommended to that monk to practice 'Energy Ba-gua'. How-
ever, that Master declined and commented as follows: "To sacrifice my Wisdom
Life, I would rather not live". What does it mean? Is that Master not amenable to
reason?

Answer: The Sangha's mission is to continue the promulgation of the Buddha's wis-
dom (Dharma). Henceforth, the eminent Master concerned would rather forsake
his life in order to preserve Wisdom and to live in accordance with the noble
mission.

If a well-known monk were to accept and be cured by 'Energy Ba-gua', he

would become a great asset in the propaganda campaign of Bodhi Meditation. The
Ba-gua practitioners would surely spread the news far and wide, using the re-
nowned monk as a live advertisement, leading more people to participate in "Ener-
gy Ba-gua". In that way, the monk's gain in terms of personal health improve-
ment would be far outweighed by the losses he is going to suffer in his reputa-
tion as an orthodox monk. Due to a lack of wisdom, he would have inadvertent-
ly contributed to the spread of pseudo Buddhist cults under the guise of Mahaya-
na Buddhism.
In this case, the monk was very thoughtful. He did not wish to be associated with any
unorthodox Buddhist organization and would rather seek out other forms of treatment.
He was not an unreasonable person at all. In fact he has a deep understanding of the
law of cause and effect. People should have great veneration for his wise decision.

Question 12: If disciples of the Buddha should not practise 'Energy Ba­ gua', why
are there members of the Sangha who cultivate meditation, at the same time,
learn Shaolin Kungfu and Tai-Ji Qigong?

Answer: It is believed that the author of 'Yi Jin Jing' (Muscletrendon Change Classic)
and founder of 72 Shaolin skills was Ven. Master Bodhidharma, the first patriarch of
the Chan School.

There are indeed some monks who practise Shaolin Kungfu and Tai-Ji Qigong.
There is no conflict with Chan Meditation. By practising such Kungfu skills,
they do not foster the growth or influence of pseudo-Buddhist cults in any way. This is
the crucial point. When monks of the Chan School practise Tai-Ji Qigong, they are
fully cognizant that Chan Meditation and Tai-Ji are two different matters. They
clearly understand that one has to practise Chan Meditation in order to understand
his own mind and see his intrinsic nature. They will not confuse Tai-Ji Qigong with
Chan Meditation.

Question 13: Disciples of Jin Bodhi are very focused and single-minded when
they are practising "Energy Ba-gua" in the park. However, many Buddhists do
not concentrate when participating in Dharma services in the monasteries. How
do we explain this?

Answer: Followers of Jin Bodhi are able to employ single mindfulness when prac-
tising in the park. Such an attitude should be emulated by Buddhists.

The person who posed this question probably had seen some undesirable phenom-
ena in certain temple. However, please refrain from tarring all Buddhist devotees
with the same brush.

There are indeed instances whereby "many Buddhists were unfocused while perform-
ing Dharma services". During the Dharma service, one is supposed to observe noble
silence in the Main Shrine Hall but the hall was almost turned into a marketplace.

In certain monasteries, before the commencement of Dharma services, devotees

habitually like to engage in muttering and whispering to one another. (Some even
spoke and laughed aloud in the Main Shrine).
Then Dharma Master would gently remind the devotees to observe tranquillity and
serenity in the Main Hall but to no avail. In such a situation, stem words from the Mas-
ter would be effective. Even though Avalokitesvara Bodhisattva (Guan Ym Bodhi-
sattva) often has a compassionate demeanour, at certain time, there is a necessity to
adopt a fierce visage.

There was a real example which took place in a particular temple some
10 years ago. It was organizing a Dharma service for the Liberation of the De-
ceased. While the Dharma Master presiding over the ceremony was calling out
the names of each individual's ancestors, the attendees were twittering away, re-
sulting in a rather undignified scene.

That Master who used to carry a smiling face, at that moment said in a stem
voice: "We are now inviting your ancestors to attend this religious ceremony. If
you cannot keep quiet, your ancestors will be unable to respond and attend the cere-
mony. You will be responsible if, as a result, they could not be liberated. Each and
every individual should sincerely call upon his or her ancestors to attend the cer-
emony. Do not think it is entirely my responsibility to invite your ancestors. You
have biological link with your ancestors, you are in a better position to invite them to
come and listen to the Dharma and recite Sutras." Instantly, there was absolute silence
in the entire Main Shrine.
Perhaps, some people will be apprehensive about whether the attendees would be
unhappy and might refrain from participating in the services of that monastery
henceforth. However, facts have proven that the monastery concerned continued to
attract large crowds to their 'Liberation of the Deceased Dharma Service'. The
devotees did not forsake the temple.

True change should start from the fundamental atmosphere and environment of a tem-
ple. If a monastery is able to establish good ethos, it will be able to attract quality
devotees who in turn can influence other devotees and the entire situation will be
gradually improved.

Question 14: Some of my friends are very enchanted by the 'Grand Prostration'
(full prostration) as taught by Jin Bodhi. What's to be done?

Answer: The "Grand Prostration" is a very good method of cultivation and

should be carried on. In fact, one can perform the "Grand Prostration" at home as
well. If one would like to cultivate "Grand Prostration" as a group because the
"energy sphere" is much stronger, he or she can visit any orthodox Buddhist monas-
tery which holds such cultivation.

Question 15: If the Buddhist community can respect other religions, why can't
they show tolerance to pseudo-Buddhist cults? Why are there double standards?
Answer: Islam and Christianity did not borrow terminologies from Buddhism to
package themselves; they each have a style of their own.We respect their faiths.
Pseudo-Buddhist cults, on the other hand, are different in that they distort Bud-
dhism. Even so, disciples of Buddha should not adopt a hostile attitude towards
the followers of pseudo-Buddhist cults. We should exhort them to return to the
Right Path and not to confront them.

Question 16: In Buddhism, there are 84,000 ways to achieve

Enlightenment.Isn't Jin Bodhi's way one of them?
Answer: We should ask this rhetorical question: Does Jin Bodhi's doctrine con-
form to the "Three Dharma Seals", namely Impermanence, Non-self and Nirvana?
Take for example the third Dharma Seal of ''Nirvana is perfect tranquillity". Jin
Bodhi did not vigorously persuade his followers to take the
'Accomplishment of Buddha-hood' as the goal of practice. On the contrary,
the goal of his practice is to hanker after "karmic rewards" in this present life
time. That is definitely not in accordance with the Dharma Seal of Nirvana. There-
fore, Jin Bodhi's teachings are not one of the 84,000 ways to Enlightenment as
taught by the Buddha.

Question 17: Buddhism advocates "live at the present moment". Hankering after
immediate benefits and good health are in line with this teaching. Isn't that correct?
Answer: Yes, Buddhism advocates "live at the present moment". But please do not
misinterpret the statement. It means that in whatever thing we undertake, we
should be focused, particularly when we meditate or take part in a chanting cere-
mony, and should not allow our minds to wander away wildly. It means work
hard today in order to have a better tomorrow. It does not mean just aim at our
immediate selfish benefits, nor indulge excessively in whatever we enjoy today
regardless of their consequences.

Question 18: Why are there some high-ranking intellectuals and professionals
among the followers of Jin Bodhi? Isn't their participation indicating that Jin Bo-
dhi's approach is part of orthodox Buddhism?
Answer: Even though the odds of intellectuals and professionals believing in
pseudo-Buddhist cults are rather low, there are still a handful of them participat-
ing in their activities. There are also some extreme, fanatical religious organizations
having intellectuals and professionals as their members.

However, that does not imply those extreme organizations would be white-washed
thereafter. It would not change a thing.
High-ranking intellectuals and professionals are merely specialists in certain fields.
They might not have any in-depth understanding on religion!

Many intellectuals think that Buddhist meditation is for de-stressing only. They are
not aware of the higher and deeper meanings of Buddhist meditation. Because
they are intellectuals who possess high "secular intelligence", they are hindered by
the "secular intelligence" and many of them have great difficulties in understand-
ing and accepting the profound teachings of Buddha.

Many of them face immense pressure at work and when their health becomes an issue,
they hope for quick remedies. Their main reason for practising "Bodhi Medita-
tion" is to relieve them from psychological stress. Their joining the ranks of Jin
Bodhi would not change the unorthodox nature of "Bodhi Meditation".

Question 19: How could "Bodhi Dharma" be regarded as conforming to

Mahayana Buddhism?

Answer: If Jin Bodhi is willing to effect changes, turn the fulfillment of secular
desires (such as personal health and happiness, secular wealth) as short-term tar-
get, guide his followers to sincerely dedicate merits to all sentient beings, pray
for social cohesiveness and harmony, make the ultimate goal of attaining Enlight-
enment and liberation of all sentient beings as his long-term objective, then his teach-
ings would be in accordance with the doctrines of Mahayana Buddhism. That
change should be built upon a new understanding of the fundamental principles
of the Great Vehicle (Mahayana) and not merely lip service.

Question 20: Various Buddhist organizations and disciples of Buddha had either
published memorandums or articles in the newspapers criticizing certain pseudo-
Buddhist cults. Those cults did not refute the criticisms. Does that mean the lead-
ers of the pseudo-Buddhist cults were refined in their conduct?

Answer: Buddhist organizations and those disciples of Buddha concerned would not
act hastily and publish statements or articles in the newspapers without careful con-
sideration. They would make critiques of certain pseudo­Buddhist cults only upon suf-
ficient evidences.

By not refuting, it may seem as though the leaders of those pseudo-Buddhist cults
are refined in conduct. In reality, they know that it is extremely difficult to argue
against those conclusive evidences, and if they try to dispute, they would only
reveal the darker side of their pseudo-Buddhist teachings more.

Question 21: "Bodhi Meditation" is a legitimate religious organization that can

carry out activities legally. Isn't this enough to prove that his followers did not
commit evil karmic activities?
Answer: In many countries, pseudo-Buddhist cults are classified as legitimate
organizations. Some of their leaders have even been awarded accolades of being
''first-class citizens" from certain Western countries for their contributions to the
health of the local people. As of now, Jin Bodhi and Lu Tai Zhang's activities have
not been curtailed by the governments of both Singapore and Malaysia. They are
legal.

Being "legal" in the eyes of secular law and "righteous" from a Buddhist per-
spective are two different things. "Legal religious organizations" and "Righteous
religious organizations" are two different concepts altogether. "Legal activity" may
not necessarily imply "in accordance with Buddha­ Dharma".

The pseudo-Buddhist cults and their leaders have not committed any crimes. How-
ever, from the Buddhist point of view, they have committed gravekarma when they
distorted the teachings of the Buddha.

Question 22: In Tibetan Buddhism, followers must unquestioningly obey the

"Guru". Since Jin Bodhi is a "Guru", therefore, mustn't Buddhists who follow
the Tibetan Tradition obey him?

Answer: In Tibetan Buddhism, before a student goes to study under a particular

Guru, he must carefully observe that Guru for a few years; similarly, before that
Guru admits someone as his student, he must also observe that student for some
time. When there is a strong mutual understanding and trust, then the student will
absolutely follow the instructions of the Guru.

Tibetan Buddhism emphasises most importantly on lineage. The lineage of Jin

Bodhi is unclear, thus, it is questionable whether he is a Guru of the Tibetan
Tradition. Without checking the fact and simply obeying a "Guru" whose status
and lineage is ambiguous is most muddle-headed. Buddhists must not just listen
to hearsay that somebody is a "Guru" and blindly obey him.

Question 23: A certain religious leader has been telling people "Just do it!" If
we just follow whatever Jin Bodhi commands, is there anything wrong?

Answer: We should not take this out of context. One has got to be extremely care-
ful with regard to ''just follow some master's commands". We would follow a wise
teacher who has shown cultivated virtues and whose teachings have been authenti-
cated to lead to wholesome results. But, before that we must do some careful
thinking.
The Kalama Sutta cautions against following someone "just because of his seeming
ability". We have to be sure that ''these things are good, not blamable, praised by
the wise, when undertaken and observed, lead to benefit and happiness". The Bud-
dha certainly did not advocate following someone blindly, but advised people to
investigate carefully.

Buddhism preaches "Listen, Investigate, Practise" and also "Following the Bud-
dha-Dharma, not an individual person's words". If we take the words of Jin Bodhi
as the gospel truth which must be obeyed totally, "Following an individual per-
son's words instead of the Buddha-Dharma", that will be dangerous.

Question 24: There is a saying: "There are many monks and priests in front of
the gate of Hell". If Jin Bodhi is a lay person and not a monk, one will not fall
into Hell by following him. Isn't that better?

Answer: That saying applies only to fake religious practitioners. Genuine monas-
tics who truly leave behind a householder' lifestyle, cultivate and propagate the
Dharma to benefit living beings definitely will not fall into Hell, unless they
make vows to go there to liberate and salvage the beings in Hell. That will be an
act of great compassion.

Lay followers who follow the example of monks who propagate the Dharma to
benefit sentient beings definitely will not fall into the three unwholesome paths
(Hell, Hungry Ghost Realm, Animal Realm).

On the other hand, if a person commits very severe evil acts, examples: com-
pletely lacking in morality; does not observe precepts but accepts offerings from
devotees for no good reason; deliberately distorts and slanders Mahayana Buddhist
Sutras; often takes life and not sincere in repenting his misdeeds, at the end of his
life, he certainly will fall into Hell under the strong pulling force of karma. This is
consistent with the Buddha's teaching, "Bad deeds will have bad retributions".

Question 25: Some senior Buddhists advise that label is not important. If the
"Buddhist label" is not important, why can't we leave Jln Bodhi alone even if
he has labeled himself as a Mahayana Buddhist?

Answer: Label is not important, but we must correctly interpret the meaning of that
statement. We do not have to label ourselves as Buddhists and others as non-
Buddhists; we belong to this Buddhist School and others to that Buddhist School.
Such type of labeling only serves to create division and disharmony. Instead of
making such labels, we should just honestly practise the teachings of the Buddha,
"Do no evil, do good, purify the mind''. We should put aside the label, putting
the teachings of the Buddha into practice is more important.

Therefore, we do not have to bother too much to label ourselves as Mahayana Bud-
dhists. However, when someone distorts the teachings of Mahayana Buddhism, we
still have to stand up and point out the mistakes. We cannot allow others to make
baseless statements or spread patchy information which will cause serious confu-
sion to the general public.

It is one thing for Buddhists to avoid labeling which causes division, but dis-
torting tenets of Buddhism by others which causes confusion is another matter.
Buddhists cannot allow some deviant religious cult to label itself as Mahayana
Buddhism. If Buddhists cannot differentiate what is right and what is wrong,
simply allow all kinds of confusion to continue as they are, how can Buddhists
call themselves as followers of a religion of wisdom?