Although not typically classified as a traditional philosophy, Buddhism does have its own unique philosophical systems that can be divided into three main categories: Madhyamaka, Cittamatra, and Tathagatagarbha. These three systems form the foundational theories that Buddhism employs to explain the nature of the world. Madhyamaka focuses on the concept of emptiness, while Cittamatra elucidates the workings of the phenomenal world. Tathagatagarbha, on the other hand, describes the state of being after achieving the peaceful state of nirvana. Additionally, there are other theories within Buddhism, such as Abhidhamma and Pramana, which are concerned with logical reasoning and valid cognition.
How do these three Buddhist philosophical systems address the three fundamental questions mentioned earlier? Let's focus on the first question: Does samsara exist? Or in other words, is there existence after death? The Madhyamaka school, also known as the Middle Way school, can offer evidence that samsara does in fact exist. This school provides various methods to prove its claim. While there are numerous reasoning methods, due to the limited time available today, I will introduce just one briefly.
Many people believe that the world is comprised of physical matter. Let us examine this notion by analyzing physical materials. For instance, consider the computer mouse in my hand. If you were to claim that the mouse is made up of physical matter, you would need to explain what exactly constitutes "matter". Since the mouse is composed of various components, it is insufficient to merely say that the material is the mouse. If we were to break down the mouse into its constituent parts, we would find substances like molecules and atoms. However, even at this level, we can continue to divide the components further. So, what is the smallest component of the mouse? Despite scientific discoveries such as quantum and superstring theory, it remains impossible to arrive at a definitive, ultimate conclusion.
Despite the limitations of the division process, it is widely accepted that matter can ultimately be transformed into energy, which is formless and shapeless. This fact has been proven by Einstein's famous mass-energy formula E=mc², which many of us may recall. This formula served as the basis for the development of the atomic bomb. During an explosion, molecules split into atoms, and these atoms in turn become energy. Thus, matter eventually breaks down into nothingness, and can be considered a mass of energy.
The concept of energy has become a topic of discussion lately. But what exactly is energy? This question leads us to a deeper philosophical inquiry: does energy possess a physical form? If so, it can be considered a type of material that takes shape and form. However, if it does not have a physical form, then what exactly is energy? Given its formless and shapeless nature, is it similar to empty space? While there is indeed a difference between energy and space, the former does have some effect on us while the latter does not. But ultimately, it is fair to say that energy is just a word. In terms of what energy really is, science has not yet fully determined its essence. Scientists have only established that it has an effect on us, but its true nature remains a mystery.
But we can definitely say that energy is not a material thing that has shape, form, volume, or occupies space. Through the process of division, we can understand that energy is essentially nothing. This means that although we can perceive the existence of a mouse, we do not fully comprehend what brings it into being.
In contrast to objective idealism, which posits that the God created everything in the universe, we have now rejected both the idea of a God and the existence of matter. This leaves us with the question: where does the mouse come from?
We have eliminated the possibility that the mouse was created by an objective being or composed of objective materials. Thus, the only explanation for its existence is subjective feelings. How do we know this? Consider the fact that you could dream of holding a mouse in your hand, and upon waking up, you know that the mouse was not made of matter and was not created by a god. It was simply a creation of your mind, yet you can feel its existence.
But what exactly is the mind? Is it God? This cannot be the case because if you say so, you would become God. These philosophical questions are intricate and profound. For instance, if you see a flower, it exists, but once you turn your back or leave the room, does it still exist? This question has sparked numerous debates. George Berkeley once said, "When you leave, God will keep the flower for you. When you return, he will return it to you."
Buddhism has a similar philosophical question, but it does not acknowledge the existence of a God. Instead, Buddhism acknowledges the mind. According to Buddhism, when you observe a flower, it appears in your mind. When you turn away from it, the flower exists in a "seed" form, or a latent state. Buddhism refers to this concept as "seed," which represents a dormant state of existence.
This idea may be difficult to grasp, and it is necessary to study Cittamatra to understand it fully. For example, if a big tree falls three thousand miles away, does it produce a sound? To hear the sound, you must bring your ears close to the source. If someone else hears the sound and tells you, it is merely their perception of it. Sound exists only within the context of a hearing organ. If you cannot bring your hearing organ close enough to the sound, in what way does it exist for you? It exists only in a latent state. The same applies to the scenario with the flower.
Materialism proposes that everything before us exists in a material way, so it is commonly believed that the flower remains even after we walk away or turn our back to it, although we cannot see it. However, this is a major misunderstanding. Even modern quantum physics suggests that the world's manifestation is linked to our observation, and things do not exist independently.
Now, back to the main topic. Our body and all kinds of feelings are the product of our mind, not materials or the God. Therefore, the body, being just a product of the mind, can be destroyed, but the mind will not perish with the destruction of the body. We used to believe that our sensations would end with the body's death, and that would be the end of life. However, with the use of Madhyamaka, we can analyze and understand that the mind will not die even when the body dies. The mind is the essence that can bring death to the body, but it itself will never die. When we explore the mind, we realize that it is in a constant state of change and cannot be destroyed.
The mind has the power to create various bodily and emotional experiences, but it operates beyond our conscious control. Our conscious desires and commands do not always align with what our mind wants to create. For example, a person may love expensive designer brands like Hermes or Louis Vuitton despite being unable to afford them. Even if someone advises them against such desires, their mind may still cling to them. Similarly, a person may develop an intense infatuation with someone beyond their reach, and despite being told to let go, their mind may still persist in daydreaming about them.
Hate can also arise involuntarily, even when we know it is counterproductive. When someone wrongs or offends us, we may feel a deep-seated hatred towards them that persists even if we consciously try to let it go. These experiences demonstrate that our mind operates independently of our conscious will. The mind's creations, whether it be love or hatred, do not obey our commands.
In Buddhism, this type of rebellious construct is known as karma. It is not created by God or by material objects, but rather by the accumulation of the mind's constructs. When this accumulation reaches a certain level, it becomes uncontrollable. For example, when we start using our smartphones, we make a conscious decision. But after a while, we find ourselves using them unconsciously, and this is when karma starts to take effect. Our consciousness cannot control it. The same is true for love. At the beginning, we may not love deeply and can control it. If we break up, it's not a big deal. However, if we stay together for years, it becomes difficult to separate. Love becomes deeply rooted in our minds and becomes a force known as karma.
Our body is also a product of karma, deeply rooted in us, which we love and attach to, despite its constant changes. This attachment is instinctual, and we feel our body and its sensations every morning when we wake up. This experience reinforces the habitual belief that our body truly exists. When it gets hurt or destroyed, we suffer greatly.
However, the mind that makes up all phenomena has no form and is indestructible. By observing the mind, we can reach enlightenment and realize that the essence of everything remains even after the disappearance of the entire world. The process of experiencing this realization is the practice of Buddhism.
The mind has two levels: the essential level and the Alayavijnana level. When the mind can manifest everything but does not understand its essence, it is on the Alayavijnana level. At this point, we realize that there is something after death, and the mind appears in a different form of life. This is called samsara. Although the appearance of the mind (body) undergoes the process of living and dying, the force that brings life into being, Alayavijnana, will never vanish for ordinary people.
These are the truths of samsara through Buddhist theory and practice. However, few people today seriously study and practice it, and many use Buddhism to make money. There are more frauds than genuine practitioners.
Why do some individuals use Buddhism as a means of personal gain? The reason for this is their lack of understanding of the law of causality. They may question how giving something away could result in a reward and doubt the validity of the principle that good actions lead to good outcomes and vice versa. Moreover, they may observe that virtuous individuals sometimes suffer while wrongdoers appear to prosper, leading them to further doubt the principle. However, Buddhism offers a response to these queries through the principle of the law of causality, which underlines that every action has a consequence, whether in this life or the next. Buddhism does not use scary stories to frighten people, but instead, it provides a logical understanding of the law of cause and effect.
Cittamatra provides answers to these questions by utilizing a method similar to mathematics, employing a step-by-step approach with no room for assumption. The theories in Cittamatra are coherent and interrelated. While the reasoning process cannot be discussed in detail at present, we can delve into it further during tomorrow's discussion on Buddhist practice.
Another critical question is whether Nirvana exists and if liberation from the cycle of life is possible. The answer is affirmative. As previously mentioned, all phenomena arise from the mind. By quieting the mind and turning inward, one can realize that the nature of the mind is beyond birth and death. This realization is referred to as enlightenment, which liberates one from the cycle of life.
The state of enlightenment is not equivalent to finding an entity that is free from birth and death, as this would result in a dualistic perspective. Rather, the realization of the nature of the mind is referred to as self-awakening, as the mind discovers its primordial nature independently.
The Chan lineage employs various Buddhist terms to depict the state of enlightenment, which can be difficult to grasp at first glance. For instance, "moving is not moving, and not moving is moving"; "affliction is Bodhi"; "samsara is nirvana"; and "sentient beings are Buddha." These expressions are grounded in the theory of tathagata-garbha, which is an unassailable and logically coherent system that has been realized by many sages before us.
Buddhism does not rely on empirical evidence in the way that science does because there is no possibility of mutual proof. Just as no one can truly know whom you love except for yourself, enlightenment involves an internal knowing (self-proof) that is unique to each individual. Consequently, there can be no external verification of this experience. This lack of mutual proof is also what distinguishes the enlightened from the ordinary. In contemporary times, many people demand that Buddhism be validated through the methods of science, which is impossible. Unfortunately, this has led to an increase in fraudulent claims within Buddhism. The only way to avoid being misled by such frauds is through diligent study and practice. By following these teachings, one can gradually discover the reality of nirvana for oneself.
Excerpted from: Buddhist Worldview and Modern Life
