Buddhist Worldview
The Buddhist worldview is complex, encompassing various stages of the path towards the ultimate goal of liberation. These include the Theravada, Cittamatra (the Mind Only), Makhyamaka (the Middle Way), DzogChen the Great Prefection, and more. Each stage is suited to different individuals and their unique circumstances. The Buddha taught these various worldviews to meet people where they were at and provide a starting point for their spiritual journey towards the ultimate worldview. Ultimately, the Buddha's goal was to share the fundamental worldview of liberation with those who were ready and able to accept it. The temporary worldviews he taught served as stepping stones on this path.
The Buddhist worldview is conveyed through various theories, known as teachings, which are supported by a set of practices, known as the means of achieving the teachings. These two elements form the core of the Buddhist system. The teachings themselves are vast in terms of quantity, depth, and breadth. They have been transmitted and preserved in three primary languages: Pali in Theravada, Chinese in the Mahayana lineage, and Tibetan in both the Sutrayana and Tantrayana.
It is not accurate to classify Buddhist teachings and their methods of attainment as merely a branch of philosophy. While Western philosophy examines the world through the lens of the six senses, Buddhism focuses on meditative introspection. This introspection can lead to a profound transformation of the mind. According to Buddhist teachings, once discursive thoughts cease, the mind enters a state beyond the reach of language and the ordinary mind dissolves. The depth and breadth of this state surpasses what any other philosophical school can offer. Therefore, Buddhism should not be considered a form of philosophy.
Buddhism does not belong to science either. Science is a study of a specifically Buddhism and science have some similarities when it comes to the importance of seeking truth. However, they have different approaches to studying phenomena. Science focuses on specific categories of material or mental phenomena, while Buddhism analyzes everything to understand the nature of all things. This makes Buddhism the basis of all disciplines.
In Buddhism, blindly believing something without understanding it is considered foolish. Instead, it's important to critically examine beliefs and ensure logical consistency before accepting them. By following the discipline of Buddhism, individuals can gain personal insight and understanding of the teachings. This approach emphasizes personal experience and critical thinking, which can be helpful in our daily lives.
Belief and faith play a crucial role in the pursuit of truth. However, once the truth is discovered, belief is no longer necessary. For instance, if someone tells me there is water in a cup and I trust them, I will believe there is water in the cup. Once I pick up the cup and drink from it, I no longer need to believe because I have directly experienced the truth. In this sense, belief and experience are similar in the pursuit of truth.
Belief can help guide us in seeking the truth, but it's important to validate our beliefs through direct experience and critical thinking. Only then can we confirm the truth for ourselves and move beyond the need for belief.
Buddhism cannot be classified as a religion since it does not involve the establishment of an organization or the worship of a deity. In religion, followers are often expected to believe in a specific doctrine or deity and be saved by following certain practices, whether they understand them or not.
In contrast, Buddhism emphasizes personal experience and critical thinking as a means of gaining insight and understanding of the teachings. The goal of Buddhism is to achieve liberation from suffering through the cultivation of wisdom and compassion, rather than the worship of a deity or adherence to a particular doctrine. Therefore, Buddhism is not considered a religion in the traditional sense.
In Buddhism, some followers may not have a consistent practice of studying Buddhist theories, and may require initial guidance to begin their spiritual journey. Once they have established a foundation, they can gradually delve into the theoretical aspects of Buddhism. However, before this, faith can serve as an important support for their spiritual path.
Faith in Buddhism refers to the willingness to believe in something, even if one does not fully understand it. This may stem from various reasons, such as a connection to a particular teacher or teaching, or a personal experience that resonates with the teachings. While faith can provide a helpful starting point, Buddhism encourages followers to cultivate a deeper understanding of the teachings through critical thinking and personal experience. This way, one can develop a genuine understanding and experience of the teachings, rather than simply relying on blind faith.
Biographies of "living Buddhas" and "venerable" individuals often contain fantastical stories resembling fairytales. For example, some claim that a "living Buddha" can bring a dead mouse back to life by touching it or foretell the future with a single glance. However, these stories lack any evidence to support them.
Despite the lack of evidence, some individuals still choose to believe these tales due to their personal desires or biases. For instance, some may have faith in a guru based solely on their physical appearance or charming words. This kind of blind belief is problematic and can lead to disappointment or even harm.
It's important to critically evaluate any spiritual teacher or teaching before deciding to follow them. Blindly following someone based on superficial qualities is not a wise decision. Instead, we should seek out teachers who have a solid foundation of knowledge and practice, and whose teachings resonate with our own values and beliefs.
Despite being supported by faith, many individuals choose to follow Buddhism. They begin by studying the theories based on their faith, and eventually, their faith becomes more rationalized. However, true Buddhism goes beyond simply having faith. It involves both the understanding and the practice of the theory in order to truly realize it. Therefore, Buddhism cannot be solely considered a religion, as it requires both theoretical and practical completion.
Buddhism cannot be classified as a political ideology, as its focus lies in individual spiritual development rather than societal or political change. While Buddhism may contribute to a harmonious society, it is not a political tool or means.
Buddhism cannot be accurately described as a culture or art form. While there are cultural aspects to Buddhism, its primary focus goes beyond such labels. Culture is the result of accumulated thoughts and behaviors expressed through language. While Buddhism may have cultural elements, its ultimate goal is to transcend such limitations. As I mentioned earlier, when a practitioner reaches a certain state, language and the ordinary mind become obsolete. Therefore, it is inappropriate to define Buddhism solely based on cultural practices or beliefs.
Three Major Questions in Buddhism
To establish Buddhism, it must address three significant theoretical questions that people are genuinely interested in.
Question One: Is there samsara?
A crucial question that needs to be addressed in Buddhism is whether people actually become ghosts or other forms of existence after death. This question is particularly significant because many individuals do not have a clear understanding of it, which leads to disbelief and a lack of reverence for Buddha Dharma. For such individuals, samsara is merely a tale without any real impact on their lives. However, if they were to witness transmigration realms of hell and hungry ghost in samsara, it could potentially frighten them to the point of death.
Understanding the transmigration realms of hell and hungry ghosts in samsara presents a challenge, as these realms cannot be perceived through normal human senses. Our physical senses are limited, with our eyesight inferior to eagles, our sense of smell inferior to dogs, and our hearing inferior to dolphins. While our mental consciousness is powerful and has the ability to reason, it is an inferential process that cannot directly perceive these realms. Through reasoning, we can acknowledge the existence of the six transmigration realms, including hell, heaven, and hungry ghosts. However, we cannot directly see these realms like we can see human beings and animals. As a result, many people find it difficult to truly believe in the concept of samsara.
Some individuals may imagine scenarios in order to satisfy their curious minds, such as the existence of a soul that leaves the body after death and travels elsewhere for reincarnation. However, this belief is incorrect. Buddhism does not recognize the existence of a soul, as it fixates on the concept of permanence. This fixation arises because individuals mistakenly assume that the world is exactly as they perceive it to be. According to this belief, an immortal soul will exit the body after death and find another embryo to inhabit for another life, but this is a misconception.
There are numerous Buddhist theories that attempt to explain the concept of samsara, such as Madhyamaka and Cittamatra. However, due to time constraints, I will provide a brief explanation of these theories later. Fully understanding the complexity of samsara can take more than a few days of exploration and clarification. Personally, I have dedicated several decades to critically examine Madhyamaka and Cittamatra and have not identified any flaws in these theories. On the other hand, I have come across various flaws in scientific theories.
Question Two: Is There the Law of Causality
Buddhism asserts that virtuous deeds will yield positive outcomes, while evil deeds will result in negative consequences. However, can this principle be substantiated? This notion holds significant weight in our decision to accept or reject Buddhist teachings. The law of causality is not as straightforward as we may assume; simply performing a few kowtows before a Buddha statue or burning incense at a temple on New Year's Day does not guarantee blessings or wealth. Many individuals who carry out these practices do not experience the expected outcomes. Therefore, it is essential not to underestimate the intricacies of the law of cause and effect. Its comprehension involves several theories that require thorough exploration.
Question Three: Is There Liberation?
The Three Seals of Buddhism are the fundamental principles that summarize the Buddha's teachings. They are: all composite phenomena are impermanent, all phenomena are devoid of self, and nirvana is peaceful. The first two seals emphasize the impermanent and empty nature of all phenomena, while the third seal describes the ultimate goal of Buddhist practice, which is to attain a state of perfect peace and liberation called nirvana. Nirvana is not merely eternal happiness, but a state beyond all suffering and dualistic perceptions. It is the ultimate realization of the true nature of reality, which is beyond all concepts and limitations.
The three seals can be explained with great clarity in theory, and they can also be realized through practice. Buddhism is the only philosophy that offers a path to realization of these seals. In contrast, materialism, subjective idealism, and objective idealism are incomplete in their theoretical frameworks and unachievable in practice. As such, they cannot offer a means to attain the ultimate truth and freedom that the Buddhist path promises.
It is my belief that no one has truly seen God. Even if one were to see a luminous figure speaking accurately about unknown matters, it does not necessarily confirm that what they are seeing is the omniscient God. It may more likely be a lesser deity. The notion that God is all-knowing implies that one would need to be equally all-knowing in order to claim to have seen Him. However, if one were to assert that they are omniscient, then they themselves would be God. This creates a theoretical conflict that is difficult to reconcile.
Buddhism is the only philosophy that posits that every sentient being possesses the Buddha nature and has the potential to attain omniscience, just like the Buddha. This statement is internally consistent within the framework of Buddhist philosophy. To understand why this is the case, it is necessary to delve into the fundamental tenets of Buddhism.
The Interpretation of the Three Main Questions in Buddhist Philosophy
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.
The Impact That Buddhist Worldview Has on Life
In summary, Buddhism affirms the existence of samsara, the law of causality, and nirvana. As a result, we are accountable for our actions and the consequences they entail, making it necessary to be mindful of our conduct. A genuine Buddhist is motivated to cultivate a kind heart and act in a positive manner, as this is beneficial for both themselves and others. This approach results in a mutually beneficial outcome, where both parties reap the rewards of their actions, creating a true win-win situation.
In addition, practicing Buddhism brings us happiness through two means: first, the happiness derived from practicing virtuous actions, and second, the happiness that comes from meditation and observing the mind. If one truly believes in Buddhism and follows it sincerely (not just superficially), their life will become filled with happiness. And if they eventually discover the nature of their mind, they will experience the ultimate happiness of liberation, which is indescribable in words. This is similar to what Xuanzang once said, "Like a person drinking water, only they can tell if it is cold or hot." So, even though someone may appear ordinary on the surface, the happiness experienced in their mind is beyond words.
Buddhism has many more positive impacts on our lives beyond what has already been discussed. With practice, we can gain complete control over our emotions, improve our ability to comprehend things, and achieve a more inclusive and calmer mind. In addition, we may even develop magical powers, such as the divine eye and divine ear, which allow us to perceive beyond what ordinary people are capable of sensing. While these powers may not be as advanced as modern technology like radio telescopes, they are still remarkable achievements. For example, some practitioners at our meditation center in China have reported hearing an airplane landing from dozens of kilometers away or seeing things in a neighboring room. However, these powers are not the ultimate goal of Buddhism. Rather, the ultimate aim is achieving liberation, which is possible through dedicated practice.
Tomorrow, we will delve into how we can practice Buddhism by following these theories. This is an opportunity for us to have an open and engaging discussion on Buddhism. I don't necessarily expect a large number of people to attend, but I do hope that those who do attend are genuinely interested in Buddhism. This will make our exchange more enjoyable and valuable. With that said, let us conclude our discussion for today. Thank you all.
The Host
Thank you, Mr. Fan Yu, for sharing such an insightful lecture with us. We appreciate your time and expertise. Tomorrow, we will continue with the second half of the lecture on "The Relationship Between Theory and Practice in Buddhism". We welcome you to join us again and continue to learn and exchange ideas.
