Which matters more: spiritual powers or moral character?

Moral character matters more. When looking at a spiritual practitioner, first consider whether the person has wisdom, empathy, and a willingness to help others. Great ability does not necessarily mean knowing how to use it. Being accurate about something does not by itself prove that someone treats others compassionately or that every suggestion should be followed.

The deities can be my teachers because I admire their character, generosity of heart, and wisdom. I learn from them precisely because there are things I cannot yet do myself. If the words and actions of someone claiming to be a deity lack even the judgment and wisdom expected of a person, I will not believe the claim simply because of the name being used. This does not mean I think my own practice is already excellent. It means I know there is still much worth learning.

A teacher worth learning from will discuss your inner character, personality, and state of mind, helping you understand how to make adjustments. After learning, are your relationships with family and other people improving? That is more worth examining than simply admiring a teacher's extraordinary abilities. If all you do is hear how remarkable the teacher is without learning to exercise your own judgment, consider what you have actually learned.

I also remind Sheng Zhen Men's students and disciples to take care of their own conduct. If they wear Sheng Zhen Men clothing but behave poorly, others may blame the teacher and the deities as well. It is like people asking how a school has taught its students when something goes wrong. Knowing that our behavior affects the group gives us even more reason to keep learning, improve, and fulfill our responsibilities.

Even if you cannot perceive the deities directly, you can first observe how the people in charge of a temple treat others in everyday life. Can they respond appropriately to different opinions? With family and students, are they teaching, or do they readily lose their temper and humiliate people? Observe the conduct of the principal spirit medium, administrators, and management committee, and consider what the followers mainly seek and learn. If everyone is only seeking winning lottery numbers or speculative gains, give that further thought too. A large temple and impressive titles cannot replace this understanding.

I once knew a friend who said they practiced the Guanyin path, yet often went to scold neighbors over parking or noisy children. Learning from a Bodhisattva also means trying to understand other people's difficulties. The children may still be young, and their parents may be too busy at that moment to manage everything. You can express your concerns. But humiliating them every day and saying they have no upbringing is still some distance from a Bodhisattva's understanding of living beings and compassion that recognizes their suffering as one's own.

The Third Prince is another example. Being lovable, playful, and fond of sweets does not describe everything about him. As Marshal of the Central Altar, he has responsibilities, knowledge, wisdom, and moral character. Imitating a child's speech or being good at fighting does not make someone a deity. Ways of conducting spiritual work can differ. I am not saying that another temple necessarily has a problem if its deity eats sweets while attending to matters. We still need to look at how people are taught and whether there is wisdom in it.

Master Ji Gong has taught me a great deal in this respect. A visitor may ask the same question repeatedly until the people nearby are almost out of patience, yet he is still willing to explain it differently, from another angle, until the person understands. I might not be able to do that myself. A spirit medium is still learning the deity's character. Having that role does not mean we have already become the same as a deity.

So even when someone is stern, look at the heart behind it. I know teachers who give very serious reminders when someone does poorly, yet their care and concern can still be felt. Consider how the person treats others and whether what they say makes sense. Do not judge only by a loud voice or a gentle manner. What we seek to learn through practice is still a softer heart: one that can be accepting and take another person's circumstances into account.

I also encountered a small shrine where a medium claiming to channel Ji Gong ordered food from followers every day, asking for this and that. What mattered to me was what the person usually did and how people were treated, rather than the deity's name alone. Sheng Zhen Men's Master Ji Gong has also shared birthday cake with everyone during a celebration and then gone on to attend to matters. Occasionally celebrating together and being preoccupied with eating and drinking every day are different situations. We cannot judge every instance of a deity's descent simply from the act of eating.

Another reminder I give myself is not to let down those who are willing to trust me. The deities have given this teaching, and students and followers bring their questions to us, so we should handle matters carefully and explain what we can as clearly as possible. We cannot only ask others to respect the teacher without holding ourselves to standards of conduct and competence.

Compassion does not have just one outward appearance. I once tried to imitate Dharma Master Cheng Yen's manner, but my students felt it was unnatural. Soldiers protect people, doctors help patients, and mothers care for their families. Different roles naturally involve different approaches. In spiritual practice, we need to face ourselves honestly. We cannot demand that every teacher perform the same way of speaking. Look instead at the person's intention, vows, and wisdom in making help effective. Enthusiasm without sufficient judgment can end up harming someone.