..續本文上一頁erstand the theoretical aspect of what you have just said. Many of the Buddhist stories I have read also teach that we should practice forbearance under all situations, to be easygoing and let go of things. My pressing problem is I just still have tight grasping and can never let go. What should I do

　　A: To let go of things is not easy; it can”t be done by mere talking. First you must comprehend the basic reasoning and then practice persistently, for an extended time. Only then will you be able to slowly let go.

　　For example, even a jaundiced patient knows exactly that the conch in front of his eyes is white in color, yet he”ll continue to see the conch as having a yellow tint before he is cured of the disease. By the same token, although you claim you know the theories, in fact it is only a superficial knowing in words only. Otherwise, you would be free from attachment and pain, under any circumstance. In any case, one cannot equate knowing with true understanding.

　　Q: I am a senior majoring in education. I feel fortunate to hear your teaching today which benefits me greatly. May I ask what does the Buddhist term “taking refuge” means

　　A: Simply put, taking refuge involves a ceremony in which one vows: From now on, I will rely on the Three Jewels, the Buddha, the Dharma, and the Sangha; I will follow faithfully the instructions of the Buddha. In general, the kinds of refuge include the common one, the extraordinary one, and the special one of Secret Mantrayana.

　　Q: Then, kind Khenpo, could you please give us an opportunity to take refuge right here

　　A: Some of you sitting here may want to take refuge; some may not. However, I”ll read the prayers of taking refuge. Those who do not want to take refuge need not worry; it won”t affect you.

　　A distinction can be made in the motivation between Hinayana and Mahayana tradition in taking refuge. The highest motivation is to take refuge in the Three Jewels for the benefit of all sentient beings. When I read the refuge prayers now, please listen and visualize accordingly if you want to take refuge.

　　[Khenpo read the refuge prayers in both Tibetan and Sanskrit.]

　　Q: I am a sophomore in the School of Journalism and Communication. What is your opinion on fortune-telling in our society

　　A: Fortune-telling has its legacy right here in Henan (the Book of the Luo of the Yu Dynasty originated here). The art of pination has also been discussed in the Dharma. Fortune-telling these days, however, mostly is for profit and may not be done properly. Still we cannot say flatly that all fortune-telling is not authentic; some of it in fact could be quite accurate.

　　We cannot categorically deny all fortune-telling, pination, and other mystics, thinking they are all superstitions. Conversely, we cannot trust them fully either; after all there are bound to be charlatans. Therefore we should examine it from both sides.

　　My own opinion is that, I think fortune-telling is interesting, but we should also be cautious about it.

　　Q: Are you good at physiognomy

　　A: I can do it. But not today.

　　Q: I have some understanding of the Tibetan Secret Mantrayana and visited your microblog prior to coming here. What intrigued me especially is the fact that many Tibetan ritual implements are made from human bones. But isn”t compassion the core of Buddhism

　　 Why must those body parts be used

　　A: Wait a minute, what does that have to do with my microblog

　　 My blog has never used any human ritual implements [laughter].

　　In Secret Mantrayana, only limited ritual implements are actually made from human bones. For instance, horns shaped from human thigh bones are used only by advanced yogis in “chod” practice. Or in other unique Mantrayana sadhana, the damaru and mala beads made from human bones will be used for practice.

　　Nowada…

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