Introduction
Host: Good evening, dear friends, and fellow practitioners.
Welcome, everyone from Silicon Valley, to attend our lecture on "Buddhist Philosophy and Modern Life" this Friday night. Due to heavy traffic and travel distance this afternoon, the lecture is slightly delayed. Before we begin, please allow me to introduce our esteemed speaker, Mr. Fan Yu (Sangha).
Dharma is not a religion, nor is it a science. It is a path that leads us to seek the truth. Dharma does not need to be proved by mystical means. Through reasoning and practice, we can attain happiness, wisdom, and even liberation.
Mr. Fan Yu hails from Chengdu, Sichuan Province, China. He began studying Buddhism in 1980 and has been persistently studying and practicing ever since. Since 2009, he has been communicating online with fellow Buddhists from all over the world. Furthermore, to assist other Buddhists in their study and practice of Dharma, he has been funding and organizing free meditation weeks twice a year in China since 2009, fostering Buddhist communication and other Buddhist activities.
Let’s welcome Mr. Fan Yu.
Mr. Fan Yu:
I'm currently in San Jose, United States, and would like to have a conversation about Buddhism with my American friends. I want to clarify that I am not giving a Dharma teaching, but rather engaging in a discussion about Buddhism with all of you.
In Buddhism, a Dharma teaching typically refers to the transmission of the Buddha's teachings to others, usually by a qualified teacher or spiritual guide. The term "Dharma" refers to the Buddha's teachings as a whole, and the term "teaching" implies a formalized delivery of the Dharma to others.
I've received many warm messages from my fellow Dharma practitioners in China, who have wished me success in giving a Dharma teaching in the USA. However, I feel uncomfortable with the idea of giving a Dharma teaching, as some of my fellow practitioners online know. I want to clarify that this is simply a conversation about Buddhism with those who are interested in it, and not a formal teaching.
Unlike in China where there are many people studying and practicing Buddhism, the situation is different here in San Jose. Firstly, there aren't many Chinese individuals here and secondly, only a few people may be interested in learning about the Dharma. Because of this, I cannot consider our conversation as a formal Dharma teaching. Rather, it's simply an opportunity for us to have a general discussion about Buddhism.
This is an open conversation where we can freely exchange our thoughts on the topic of Buddhism. Our goal is not to spoon-feed you with Buddhist teachings or to create a karmic tie through donations, as is often the case in China. Instead, we simply want to engage in a dialogue with those who are genuinely interested in the topic.
Some may wonder why I am doing this. The truth is, I consider Buddhism to be a hobby or passion of mine. It's something that I enjoy discussing and sharing with others. Whether or not you consider me to be a teacher or simply someone who is passionate about the topic, is up to you. What's important is whether or not our conversation can be useful to you."
I believe that my words will not harm you in any way and, at the very least, will not be a threat to you. However, I understand that some of you may still be skeptical about the potential harm of my words. If that's the case, I want to reassure you that the only person responsible for the state of your mind is yourself. Just kidding.
Two Methods of Cognition
To understand the world around us, we rely on our worldview - how we perceive and make sense of things. This perception is influenced by both the means through which we perceive the world and the actual content of our perceptions.
As human beings, we have six senses: sight, hearing, smell, taste, touch, and mental consciousness. Each of these senses provides us with a unique way of experiencing the world. Seeing forms and shapes through our eyes is one way of perceiving the world, while hearing sounds through our ears is another.
It's important to note that our perceptions through the six senses can be classified into two categories: direct valid cognition and inferential valid cognition.
Direct Valid Cognition
Direct valid cognition, also known as direct perception, is the act of perceiving through the first five senses without any mental labeling or interpretation. It's a straightforward type of perception, but it's also conditional - it relies on specific conditions being present. For example, we can see a flower directly only when it's in front of us and when our eyes are functioning properly. When those conditions change or cease to exist, the perception also ends. We cannot see the same flower that bloomed yesterday again because it has now changed or withered.
If you're unfamiliar with these concepts, please bear with me as they are crucial to our understanding of Buddhism. For those who are already familiar with these ideas, you may have heard them explained differently before. In this session, I'll provide a comprehensive explanation of direct valid cognition and its role in the Buddhist worldview. It's essential to listen carefully and patiently as this understanding will greatly impact our studies and practice of Buddhism.
Inferential Valid Cognition
Inferential valid cognition refers to perception through logical thinking. It is an indirect perception. For instance, to know what makes up the flower, whether it is poisonous, and whether it is healthy, we have to rely on logical thinking. The scope of inferential valid cognition is vast - we can recall what happened yesterday, plan for tomorrow, and think about a multitude of things.
Direct and inferential valid cognition are the only two methods available to us as human beings to perceive the world. There is no third method.
Some of you may not be familiar with these concepts, and may be feeling confused. Please bear with me and be patient. For those of you who are fellow practitioners in China, you may have heard these concepts explained before. This time, I will provide a more comprehensive explanation, as worldview plays a significant role in our understanding of Buddhism and its practice.
The Perceived World and the Worldview
When we are asleep, our first five senses stop working, while our consciousness remains active. During the dream state, our perception is purely based on consciousness activity, as there is no observation of the external world taking place.
What is the origin of dreams? According to Buddhism, dreams originate from the alaya-vijnanam, the storehouse consciousness where an immense amount of information is stored as karmic traces or seeds. Dreams arise through the activation of consciousness. While our flesh eyes are closed and inactive during sleep, we experience various perceptions and activities in the dream state, all of which are ultimately rooted in consciousness.
That is to say, when all of the six senses stop working, our life activities do not disappear or cease completely. Then the question is that, at this moment, which perceives the external world. There must be something fundamental behind the six senses. What is it? You may say it is the “I”, but the “I” is only a word. Plus, we know little about what the “I” is. People also call it the soul, the spirit, and etc. The point is that there is certainly a “thing” behind what we take for granted. Whether you are a scientist, a religious scholar, or a normal person, there must be an ultimate, invisible observer behind you.
Understanding what the invisible master behind our perception is a complex and challenging puzzle that requires profound contemplation. Therefore, we should pause and reflect on who controls our perception of the world through our six senses. For the time being, we can refer to it as the "perceiver," while acknowledging that the six senses act as its instruments.
Since there is the perceiver, you may wonder what the perceived is. It refers to the object that the perceiver perceives, which we commonly refer to as the world. This includes the shapes and colors we see with our eyes, sounds we hear with our ears, smells we detect with our nose, flavors we taste with our tongue, and sensations such as coldness, hotness, softness, hardness, and heaviness that we feel with our body. Additionally, impressions and thoughts that arise in our consciousness are also part of the perceived world.
All of these perceptions, which are processed through our six senses, contribute to our overall understanding of the world. We use intellectual tools such as language and logical thinking to analyze and interpret our perceptions, ultimately forming a selective comprehension of them. This understanding can be applied to both the macro and micro levels, and collectively we refer to it as our worldview.
What Is Your Worldview Like?
Have you ever thought about your own worldview? It's an essential question to consider because our worldview greatly influences how we behave, think, and ultimately shape our lives.
Our worldview impacts everything from the lifestyle we choose to lead, to the career we pursue, to the kind of future we envision for ourselves. It even affects our relationships with family and friends and our ability to create wealth and prosperity.
It's common for people to overlook the role their worldview plays in their lives. Many believe that material possessions are the key to happiness, and that having money will solve all of their problems. However, this perspective fails to recognize that true happiness is not solely dependent on material wealth.
Those with a higher pursuit understand that happiness comes from within and is influenced by factors such as personal hobbies, morals, knowledge, and social graces. These inner qualities shape our worldview and guide us towards a more fulfilling life.
The concepts mentioned above are a mixture of various types of worldview.
Many people do not possess a systematic, complete, and internally consistent worldview. Instead, their worldview is often characterized by chaos and inconsistency. For instance, materialists believe that everything in the world is composed of matter and that there are no ghosts or deities. However, they may still feel scared when walking alone in a cemetery at midnight and may seek the advice of fortunetellers to overcome obstacles in their lives. If they truly believed that everything was material, then they would have no reason to fear ghosts or rely on fortunetellers.
In reality, many people hold conflicting beliefs and ideas, resulting in a confused and contradictory worldview. They may simultaneously hold onto materialism, idealism, and even superstition, making it difficult to form a coherent understanding of the world around them.
When discussing individuals who prioritize inner qualities, perhaps due to factors such as their family background, level of education, artistic exposure, life experiences, and personality traits, they often exhibit distinct spiritual qualities and corresponding life goals. They may even be looked up to as role models by many. However, upon closer examination, it becomes apparent that their worldview is also in disarray, as their perspective on life and the world lacks a comprehensive and accurate spiritual foundation.
Regardless of one's worldview, it inevitably has an impact on their life.
Three Common Worldviews
As previously discussed, humans perceive the world through two means: direct valid cognition and inferential valid cognition. These methods are also utilized in the field of science. Scientists employ mathematical reasoning, an inferential valid cognition, to understand phenomena and establish mathematical models, which are then tested through direct valid cognition methods such as experiments. It is important to note that human awareness is the foundation for both of these forms of cognition. Without it, neither could exist.
Is awareness spiritual or physical? This has been a topic of debate between two major philosophical schools - materialism and idealism. According to materialism, awareness is simply a result of material interactions. However, idealism presents a different perspective. It suggests that awareness is a product of the mind, which can be categorized into two distinct parts - the nature of the mind and objective spirit such as God, Allah, and Shiva.
Christians have their own unique perspective on the matter. They believe that human spirit is a divine gift from God. These different viewpoints on the nature of awareness have led to the development of various worldviews, each with its own unique way of interpreting and understanding the world around us.
We can divide worldview into three categories: Materialism, Objective Idealism, Subjective Idealism.
Materialism
Materialism is one of the most prominent ideologies in the modern world, asserting that everything is composed of matter and that spirit arises from material interactions. We have been exposed to this concept from a young age. However, it is not enough to simply declare that an existence is naturally made up of matter. For instance, according to materialism, when a person dies, his entity ceases to exist after their body is cremated. In reality, nothing remains after cremation,even though matter should persist as the fundamental substance of the body. Thus, it becomes imperative to understand precisely what matter refers to. Logically speaking, matter can be defined as the smallest and most fundamental substance that comprises the human body.
The search for the smallest substance has been a perplexing question for scientists for centuries, and despite their efforts, there is still no definitive answer. Researchers have utilized various methods to identify the smallest substance, leading to the discovery of molecules, atoms, electrons, quantum particles, strings, and superstrings. However, even these subatomic particles may not be the end of the line, and there could be more fundamental units yet to be discovered.
The construction of particle accelerators, such as the Large Hadron Collider in Switzerland, has enabled scientists to probe deeper into the structure of matter, and the discovery of new particles may provide insights into the nature of the smallest substance. Despite the substantial investment in these machines, no conclusive results have been obtained to date. Neither direct observation nor mathematical reasoning has yielded a definitive answer to the question of what the smallest substance is.
If you wish to delve deeper into this subject, I suggest conducting thorough research from reputable sources. It is important to note that the assertion that the world is composed of matter may never be definitively proven. However, materialism has become a widely accepted philosophical ideology, recognized by many and adopted as the predominant worldview.
Objective Idealism
Objective idealism is the second category of belief systems, and it posits that gods or higher beings created the world. These divine beings can take various forms, including the Christian God, Allah, Shiva, and numerous minor gods. Interestingly, although humans created these gods, we have also come to believe that they created us. It's an idea that's worth exploring further.
Subjective Idealism
Subjective idealism, also known as immaterialism, is the third category of belief systems. This school of thought is primarily represented by George Berkeley, an Irish philosopher, and other thinkers. According to immaterialists, the world exists only through our cognition. It's worth noting that some people mistakenly consider Cittamatra, the Mind-only school of Mahayana Buddhism, as a form of subjective idealism.
The concept of subjective idealism also finds its place tin raditional Chinese culture.
Wang Yangming is a renowned Chinese idealist and master thinker of the Mind-only lineage of Confucianism during the Ming dynasty. One of his students once asked how the blooming and fading of pear trees in the mountain related to his idea that everything arises upon the mind. Wang Yangming responded, "When I do not see the flowers, both the flowers and my mind are beyond the possibilities of appearance. When I see the flowers, both of them appear simultaneously, crystal clear." This dialogue provides a perspective that helps us understand that the flowers are not something that exists independently of the mind.
Liuzu Whai-Nung, a great master of Chan Buddhism during the Tang Dynasty, witnessed two monks fiercely arguing over whether the wind blew the flag, or the flag flew on its own at Guangxiao Temple. He concluded, "The wind is not blowing, nor is the flag flying. Mind is moving." This suggests that external movement arises from within our mind.
Buddhism Is Not Subjective Idealism
While Wang Yangming and Whai-Nung may be considered subjective idealists in modern philosophy, this classification falls short in accurately representing their beliefs. This is because the Buddhist definition of "mind" differs significantly from its usage in modern philosophy, where it is limited to the conscious and sensory level. In contrast, the Buddhist notion of mind is all-encompassing, extending beyond consciousness and sensation to encompass the idea that all matter is a manifestation of mind.
Psychologists like Sigmund Freud and Carl Gustav Jung acknowledge that the mind encompasses more than just consciousness and sensation. They propose the existence of a subconscious level of the mind. However, in Buddhism, the concept of the mind goes beyond even the subconscious. The Mind-only school of Mahayana Buddhism refers to the mind as Alayavijnana, or the storehouse consciousness. I'll delve into this in more detail later on.
The definition of mind in Buddhism is significantly broader and deeper than that in subjective idealism. Therefore, it is inaccurate to classify them as the same. Although this may sound academic and dry, it is necessary to explain these concepts clearly to make sense of what follows. Don't worry, fun stuff is coming later!
Buddhism strives to guide individuals towards the ultimate truth by emphasizing the use of reasoning and understanding of its teachings without hindrances. It stands against the idea of Buddhism being an unattainable or detached concept. On the contrary, Buddhism is a common aspect of our daily lives, present in everything from our eating and dressing habits to our emotional experiences and relationships. Its impact is profound and extends to all areas of our lives.
Is Buddhism considered to belong to one of the three philosophical categories? From a philosophical standpoint, Buddhism may be mistakenly classified as subjective idealism because it claims that all things arise from the mind. However, this statement means that the mind is not composed of matter and is not given by any objective spirits. Therefore, Buddhism cannot be classified under any of the three philosophical categories because they are not broad enough to encompass its teachings. It is important to note that Buddhism is not just a religion, science, culture, art, philosophy, or politics. It transcends all of these categories.
Why use the term "Buddhist philosophy"? I cannot merely assert to reveal the truth of Dharma without explaining it philosophically. However, it's essential to note that Buddhism cannot be classified within the three categories of a worldview. That's the point.
Differences in The Two Observational Methods
How do we account for the existence of so many diverse worldviews today? The answer lies in the various ways we use to observe the world. The East and the West approach the world differently and from distinct perspectives, resulting in different philosophical categories. While these categories may share similarities, there are significant differences between them.
The Western perspective on observing the world can be broken down into two parts. The first is to push the limits of human perception by enhancing the five senses. The second is to expand the scope and depth of logical thinking. To achieve these goals, various devices have been invented, such as the radio telescope, microscope, X-ray machine, MRI, and particle accelerator. These tools allow us to observe unknown phenomena in remote distances and the finest, most delicate structures of matter, beyond what our naked eye can perceive in the vast universe.
Mathematical reasoning has developed rapidly and is widely used in various fields. Take computer science as an example. Although it may seem like it's related to physics, it's actually rooted in mathematics. The practical application of computer science boils down to binary code, which is a result of mathematical reasoning. The scope and depth of mathematical reasoning has expanded greatly, and this is evident in the emergence of artificial intelligence (AI). The pace and scale of the evolution of mathematical reasoning and its application is expected to grow even more in the future.
There are two types of logic: common sense logic and mathematical reasoning. Mathematical reasoning is related to mathematics, while common sense logic refers to patterns in our daily lives. For example, the saying "where there is smoke, there is fire" is an example of common-sense logic. If we see smoke in the distance, we immediately think there might be a fire.
The logic of common sense and mathematical logic are often intertwined, but there are exceptions. One example is the Pythagorean theorem, which states that the sum of the squares of the two shorter sides of a right triangle is equal to the square of the longest side (a²+ b²= c²). If both shorter sides are 1, then the hypotenuse will be √2, which is an infinite non-repeating decimal, approximately equal to 1.414. In reality, such a length cannot exist. Nevertheless, we can observe right triangles in the physical world.
Zeno of Elea, a Greek philosopher, devised the famous philosophical problem known as "Achilles and the tortoise." According to the paradox, the quickest runner Achilles can never overtake the slowest tortoise because the pursuer must first reach the point from where the pursued started, meaning the slower one always holds a lead. This creates an ever-repeating process, where the gap between them shortens each time, but there will always be a distance between them. It can never be reduced to zero. As a result, the tortoise always maintains its lead and cannot be overtaken.
Zeno's paradox is a mathematical problem that illustrates the conflict between mathematical logic and common sense. Mathematically, the paradox proves that there will always be half the distance between Achilles and the tortoise, so Achilles can never overtake the tortoise. However, in reality, Achilles overtakes the tortoise without issue. This highlights the disparity between mathematical logic and common sense, which are usually in agreement, but not in this case.
The Western approach to observation involves continually expanding the limits of human perception and logical thinking, which has led to the ongoing development of mathematics and various scientific methods to explore the world. This process is ongoing, as evidenced by the successful mission to send spacecraft to the moon. Our curious minds contain endless discursive thoughts, and this insatiable curiosity is a driving force behind the advancement of science that cannot be stopped.
The observational approach of the East differs significantly from that of the West. Eastern Philosophy suggests that genuine perception of the world requires turning off the six senses. This is achieved through meditation, which practitioners in the East may do for years in secluded hermitages. They do not rely on external enhancements to their senses or the development of advanced technology such as radio telescopes and mathematical logic. During deep meditation, logical thinking is suspended, their first five senses cease to function, and they search inward rather than outward.
As practitioners progress in the practice of meditative concentration, they gain a deeper understanding of the human body. They discover new phenomena, such as Qi channels, acupuncture points, and the interaction of yin and yang within the body. This understanding, obtained through the practice of meditative concentration, forms the basis of traditional Chinese medicine.
Traditional Chinese medicine is often described as the accumulation of the life experiences of working people, according to many books. But how did this accumulation actually happen? For example, how do we know the functions of specific acupoints or the uses of particular herbs? These are very complex and delicate matters, so how could they have been accumulated over time? Even in the story of Shennong tasting hundreds of herbs, he relied on his own sensory observations to categorize their properties and tastes.
If introspection is not taken to a thorough level, it may lead to the formation of concepts such as "Qi". When applied, these concepts become the foundation of traditional Chinese medicine, martial arts, calligraphy, and other traditional cultures. You may wonder how calligraphy relates to introspection. Well, there is a connection. When writing calligraphy with a brush, one must be calm and steady. A restless person cannot become a master of calligraphy.
Many Eastern arts, such as painting, dance, and drama, have a connection to Qi. Chinese opera is one such art form that continues to gain popularity in modern times. What is the reason for this? In Chinese opera, performers practice vocal exercises that involve stretching out notes for extended periods of time, and meticulously rehearse even the most basic movements and facial expressions. This repetition generates a sense of abiding calmness in both the body and mind, resulting in a feeling of pleasure and satisfaction that many people become attached to.
The fan dance is a traditional form of dance in Japan where female performers gracefully wave and turn a fan with gentle movements at a slow pace. Although it may not appear as nimble and graceful as Western ballet, there is an element of calm abiding that is involved in the performance. Many practices in Eastern cultures are centered around achieving inner peace. In fact, Chinese scholars often display a plaque with the Chinese character "静" (peace) in their study rooms, though they may not fully understand the profound meaning behind it.
Chinese martial arts are also deeply rooted in the use of calm abiding. While its techniques may appear intense and focused on the external, as one progresses to higher levels, it shifts from being solely a physical training method to a deeper state of inner peace.
Why do Chinese martial arts seem to be a clown nowadays? Recently, a supposed Taichi master was knocked out within 20 seconds by an MMA fighter. What caused this? Simply put, what is being taught as Chinese Kungfu is often not authentic. Genuine Chinese martial arts require a strong foundation in calm abiding, which fosters concentration and unlocks inner power. Calm abiding does not involve inaction but rather a highly focused mind. It is from this state that one can unleash their inner power, which can be incredibly powerful. A strike with this released inner power can easily knock someone to the ground. Unfortunately, finding genuine Chinese martial arts is increasingly difficult in the modern world.
Unfortunately, Chinese martial arts have shifted away from their original purpose of fostering concentration and calm abiding and have instead become more focused on spectacle and entertainment. For example, this is how people now practice Taichi: a watermelon, chop it into two, half for you and half for me. This approach is concerning because it suggests that people are engaging in fights without proper training, which would leave them with no chance of winning against an MMA fighter. Even an elderly person like myself could easily defeat them by hitting them with a brick, rendering their Taichi training useless. They would have no chance of winning against an MMA fighter, and even an elderly person like myself could easily defeat them. This kind of behavior is not in line with the true purpose and principles of Taichi. It is disappointing to see such a valuable cultural heritage being reduced to half-hearted attempts at showmanship.
Unfortunately, this is precisely how the true essence of Chinese Martial Arts has been eroded. We have neglected the finest aspects of our traditional culture and have already lost some of them, with more being threatened.
The practice of introspection mentioned earlier primarily works on a physical level, but once it is integrated into the mind, it becomes a remarkable achievement. This is when we begin to understand that our Qi channels, musculoskeletal system, and even the external world, originates from the mind.
The idea that the mind is simply consciousness or sensation is superficial. For example, if you were to tell someone that all phenomena arise from the mind, they may respond by saying, "Well, if that's true, I won't ask for much - just give me 300 billion dollars." But no matter how hard you try, you cannot make that happen, because consciousness is not the same as the mind. Thoughts and feelings are merely functional aspects of the mind. The true nature of the mind reveals itself when consciousness ceases to function. This is where the origin and nature of "the force" can be found, and where you can discover the nature of the world and life. (I reluctantly used the term "the force" here to express this concept, as it can be a problematic term. I will explain why later on.)
Different worldviews in the East have emerged depending on the level of observation of the mind, whether complete or not. Taoism, for example, asserts that the essence of the world is Wuji (炁: Qi). However, some modern philosophers wrongly interpret it as a form of materialism. This is incorrect. Wuji is not physical at all. When Taoists meditate according to their worldview, they discover that the true nature of the world is not material but rather formless and shapeless Qi. Wuji can be understood as a state without direction, shape, color, size, and weight.
What is Wu Ji? In simple terms, Ji refers to the two ends of a chopstick, which defines a boundary. Wu, on the other hand, can be translated as "nothing" or "no". Therefore, Wu Ji means there is no boundary. However, the concept of something without boundaries may seem paradoxical. Anything that takes form inherently has a boundary, which means it cannot be the smallest substance. No matter how small it is, as long as it takes on any form, physical or otherwise, it must originate from a more fundamental substance.
Taoists have extensively explored the nature of the world and have concluded that it has no inherent boundaries, leading them to call it Wu Ji. Nevertheless, Taoists still recognize the existence of Qi, which is the perceiver. This is the Taoist perspective.
The approach of Eastern philosophy differs from that of Western philosophy. The latter seeks to expand human perception to observe the world, while the former turns off the first five senses and consciousness to achieve the same end. You may question the validity of such an approach and wonder whether it is akin to falling asleep. However, falling asleep does not result in a complete cessation of mental activity, as the state of sleep itself continues to function. While we sleep, we experience dreams, during which our consciousness is hindered by "Mian Xing Suo" or drowsiness, which impedes our ability to perceive clearly.
When our six senses cease to function, our mind becomes unobstructed and attains a state of clarity and sharpness, which is akin to the concept of Taoist Wu Ji and some other schools of thought. Different philosophical systems have been established based on varying levels of observation of the mind. However, Buddhism posits that even the notion of Wu Ji does not capture the true nature of the world, and ultimately, it too must be negated. According to Buddhism, the nature of the world is Emptiness, which means that all phenomena lack inherent existence.
What happens after the negation of all phenomena? At this point, all cognitive activity ceases, and anything that can be perceived no longer exists. It may be hard to believe, but the experience at this level transcends the limitations of human language. Buddhism recognizes this challenge. For instance, in Chan Buddhism, there is a well-known verse that says, "At this point, words fail, and the ordinary mind dies." Truly, language becomes inadequate, and human cognition is unable to grasp it. It is not a cognitive process where the mind distinguishes one thing from another since this is inherently dualistic. The truth is that our mind is not dualistic, but rather it is self-aware. Therefore, it is not possible to use a dualistic approach to discover a non-dualistic mind.
The Surangama Sutra teaches us that “truth is not in words.” This is because any concept or idea that can be conveyed through language is inherently dualistic and cannot fully capture the essence of truth. As the Surangama Sutra also states, "What is seen as the nature of mind is not what it is. Yet, apart from the nature of mind, nowhere to find it." This means that the true nature of mind is beyond words and cannot be grasped through dualistic perception. As long as we cling to the dualistic notion of a perceiver and a perceived, we will not be able to fully realize the nature of mind. We must go beyond language and dualistic thinking to experience the true nature of reality.
As previously mentioned, our perception of things involves using the five senses along with consciousness. The awareness behind all six senses can, for the time being, be referred to as our sense of self or 'ME'.
According to Buddhism, the dualism of human perception, which separates the perceiver from the perceived, prevents one from seeing the ultimate truth. It is only through "the union of the perceiver and the perceived" that enlightenment can be achieved.
Buddhist meditative introspection can lead to a level of understanding beyond what is possible for our dualistic human perception to comprehend. At this fundamental stage, Buddhism uses the Sanskrit term Shunyata (Emptiness) to describe the concept. The term luminosity is also used to further explain this sophisticated idea. Various terms, such as Dzogchen (Great Perfection), Buddha nature, the nature of awareness, the essence, the nature of mind, and primordial nature, are used to describe the union of the perceiver and the perceived. This realization is the fruit of Eastern philosophy and can lead to profound insights and transformative experiences.
The Eastern Philosophy in Decline
As explained earlier, the two cognitive approaches are vastly different. In the West, the world is viewed as a platform on which many studies and advancements have been made in the material realm. The understanding and utilization of the material world have never been better. In contrast, the tradition of meditative introspection in the East declined significantly by the end of the Qing Dynasty, resulting in fewer people achieving enlightenment through meditation. There was a lack of emphasis on meditative introspection, and the development of science and technology lagged far behind the achievements of the West. As a result, the situation in the East was quite bleak during that time.
The industrial revolution started much earlier in the West, allowing them to develop new technologies and weapons, such as warships and cannons, to explore the world. When Westerners arrived in China with their advanced inventions, they defeated the Chinese with ease, leading to the signing of unfair treaties and the ceding of territory. The shock of this defeat destroyed the spirit and faith of the Chinese people in their own culture and traditions, causing them to believe that Eastern philosophy was useless. As a result, they turned to the West to learn modern knowledge and techniques. Many Chinese people came to the United States to be educated, but what they wanted to learn was not about the nature of the mind, rather to learn how the Western approach to perceiving the world and understanding the function of the mind. Some focused on science, while others studied cultural or medical research. Unfortunately, many abandoned the best part of their own traditional culture, meditative introspection.
Appearance and Essence
The three major schools of philosophy mentioned above were created based on the two cognitive approaches. However, Buddhism does not fit into any of these schools, as they are not comprehensive enough to accommodate Buddhism, which is considered the most inclusive and ultimate worldview.
I'm not sure if my explanation about the worldview above would interest you. However, my fellow Dharma practitioners online may find it intriguing as we have been discussing the topic for a long time. In fact, learning Buddhism involves two parts: establishing the correct worldview theoretically and realizing it through Dharma practice. Buddhism is the only worldview that can be truly realized through dedicated practice.
The three worldviews described above can be studied as philosophical theories, but they cannot be proven to be true. For instance, science claims that the world is made up of matter, but this claim cannot be fully substantiated since the smallest substance that forms the basis of the world has not yet been discovered. Similarly, in objective idealism, the assertion that God created the world remains an unsolved mystery, as no one can see God while they are alive, and it's unclear whether they will be able to do so after death.
Immaterialists argue that the world exists solely in our cognition, but this is not plausible since cognition ceases after death, and we cannot be sure whether true "awareness" persists beyond death.
On the other hand, the Buddhist concept of the world as empty or possessing Buddha nature can be realized during one's lifetime. To achieve this, two key methods are necessary: study and practice. By engaging in both, individuals can comprehend and embody the Buddha nature, making it a practical and attainable worldview.
By observing different worldviews, we can discern that they are composed of two aspects: appearance and essence, which in Buddhism are referred to as "the two truths." Appearance pertains to what we can observe and perceive, while essence is not accessible to our senses.
In materialism, appearance refers to the physical phenomena that we can see, hear, and touch. Scientists have been striving to uncover the essence of these phenomena for many years, with some suggesting it is the molecule, atom, energy, or field. None of these can be perceived with our naked senses, and instead, we must rely on devices to observe them or engage in analytical reasoning through logical thinking.
The concept of appearance and essence is not limited to materialism, but it also applies to Buddhism. In this context, appearance pertains to the state of human beings, which is referred to as relative truth. On the other hand, essence refers to the state of awakened ones, which is known as ultimate truth.
What effect do these worldviews have on us? This is the topic we will be discussing tonight.
The Impact of Materialism
Materialism is commonly considered the dominant and correct worldview, but both in theory and practice, materialists are unable to substantiate their claim that "matter is the fundamental substance of the natural world, and spirit is the result of material interactions." This assertion remains merely a hypothesis, lacking any mathematical formula or physics equation that has concluded the world is composed of matter. Furthermore, this hypothesis cannot be proven through direct valid cognition.
The belief that the world is composed of matter is a rough conclusion that arises from our sensory experiences. When we see an object like a mug, we perceive it as a tangible material item without any doubt. Its existence seems obvious and taken for granted. However, we can question whether the mug we see in our dreams is also made of material substance. Many might argue that dreams are not real since they disappear once we awaken.
Yet, suppose I were to suggest that our current reality is a dream. In that case, the distinction between the material world and the dream world becomes blurred, and we may begin to question the fundamental nature of existence.
Cyclic existence can be compared to a massive, complicated dream, but the good news is that we all possess the potential to awaken from it. As previously explained, when Buddhist practitioners enter a state of cessation of their six senses, their mind becomes lucid and sharp, leading to the realization that their bodies and surroundings are not truly existent. While this realization is a significant achievement, it is only a half-awake, half-asleep state, and not the complete awakening. Nonetheless, this realization is far from insignificant. Upon reaching this stage, one can comprehend that the world is not composed of matter and develop a firm belief in the nature of the world as being the mind. For instance, a Taoist practitioner who reaches this stage can discover Wu Ji, and this is where hidden magical powers can manifest.
The reason why having magical powers seems like pure fantasy nowadays is that people no longer meditate regularly with the same intention as before. The root of meditation is being destroyed from childhood. Children start using computers and smartphones at a very young age, spending a lot of time watching TV shows and playing video games, which bombard them with an enormous amount of information every day. Their minds are constantly stirred up, leaving no room for peace. Without the ability to bring the six senses to a halt, it is impossible to observe the world accurately. As a result, cultivating magical powers is like trying to grow a tree without roots.
In ancient times, life was much simpler, and distractions were scarce compared to the overwhelming amount of distractions we encounter today. As a result, people had more time to meditate, leading them to develop magical powers. Some individuals even attained a high level of magical power. Even today, there are people in Tibet and India who possess such powers.
When a trained meditation practitioner sits still on their cushion, both their body and mind immediately come to rest, entering a state of calmness that is nothing like falling asleep. However, for those untrained in meditation, it's a different story. They may be able to hold their body still and straight, but their mind (mental consciousness) is constantly wandering, preventing them from experiencing true stillness. As soon as their consciousness ceases, they fall asleep without perceiving anything.
The difference for the trained practitioner is that their mind does not wander nor fall asleep while they sit in meditation. Instead, their mind is at rest to such an extent that it becomes very lucid and sharp. This state is referred to as "calm abiding" in Buddhist terms. In this state, the meditator may discover that certain phenomena are beyond what our six senses are capable of perceiving and comprehending. For instance, they may see certain deities in a certain realm such as Ishvara. With their magical powers, they may even see events that occurred a long time ago, or witness the destruction of the world many times over. These experiences would be incomprehensible to the untrained.
In our everyday experience, we perceive things as they appear in the present moment. Although we can remember events from the past and imagine what may happen in the future, we do not take them as truly existing in the present. However, for trained meditators who have achieved the state of cessation of the six senses, they are able to directly observe past events as they actually occurred. This is known as direct valid cognition, which is different from memory, fragmented and incomplete. In the state of calm abiding, the meditator's perception of the chair they saw yesterday is just as real and clear as it was when they saw it yesterday, although it is not actually the real chair from yesterday. This ability to perceive past events with such clarity and comprehensiveness is what is known as magic power.
Some people often go to see a fortuneteller and ask: “Tell me what stock I should buy Many people visit fortune-tellers and ask questions such as "Which stock should I buy tomorrow?" or "Will I get married next year?" The fortune-teller typically pretends to do some calculations with their fingers before giving an answer, such as "You will get married next year." However, the reality is that you may not get married for many years, if at all. Similarly, the recommended stock may seem like a good investment before you buy it, but once you've purchased it, its value may decrease.
Those who possess real magical abilities do not need to rely on calculations like fortune-tellers. There are different levels of magical power, with the highest being realized through Buddhahood, which allows one to perceive everything in all time and space. Although ordinary people with magical powers and Bodhisattvas cannot see as far as a Buddha can, they can still, to some extent, see into the future after their six senses are ceased. This is not a fairy tale or a myth; we will discuss related phenomena regarding time and space later on. It's essential to understand that what I have said is not mere superstition. Different worldviews can give rise to different phenomena.
During certain levels of meditation, those with magical powers may see deities that have persisted even after the earth has been destroyed numerous times. As a result, they may perceive these deities as the essence, leading to the notion of objective idealism. However, it's important to note that these approaches and their realizations are incomplete and merely observational methods.
Materialism Is Not Science
It is important to emphasize that materialists cannot provide theoretical or practical proof that "matter is the fundamental substance of the world in nature." Some may ask if science is a form of materialism, but it is not. Science is the study of categorized subjects that aim to discover the laws governing things, which differs from materialism. Both science and Buddhism share a common goal of seeking truth. While materialism may have contributed to the development of science and science may seem to support materialism, there is no definitive evidence that the world is entirely composed of matter. Materialism is a cognitive philosophy that perceives matter as the fundamental substance, with spirit as a byproduct of material interactions. It is critical to differentiate between materialism and science because opposing materialism does not equate to opposing science, as some may assume.
There Is No Mutual Proof
As said earlier, in science, there are two observational approaches: mathematical reasoning and experiment. Experiment must be repeatable. There is a third observational method called the mutual proof, which can be explained by the following example: There is a cup here on the table. You can see it. I can see it. Everyone in this room can see it. This way the existence of the cup is proved. This is the mutual proof.
As mentioned earlier, science has two observational approaches: mathematical reasoning and experimentation. Experiments in science must be repeatable for their results to be considered reliable. There is also a third observational method known as mutual proof, which can be illustrated using the example of a cup on a table. If multiple individuals, including yourself, can see the cup, its existence can be considered mutually proven.
Buddhism argues that the mutual proof cannot be established and is, in fact, a pseudo mutual proof. This is because what you perceive as a cup may not be the same as what I perceive as a cup. Rather than claiming that we see the same cup, it should be phrased as seeing similarities. Through a scientific approach, we can understand that the cup you see is actually a visual signal formed in your posterior thalamus. Light patterns reflecting off the cup are gathered by your eyes and transmitted to your retina, eventually forming the image of the cup in your brain. The cup I see undergoes the same process and is also a visual signal formed in my posterior thalamus. What you see is your unique signal, and what I see is mine. Therefore, these two visual signals may not be identical, raising the question of whether there is a real objective thing out there.
Buddhism challenges the concept of objective reality, as it recognizes that what we perceive and experience is unique to each individual. While similarities in perception allow for repeatability in scientific experimentation, mutual proof is not a means of validating true cognition, as differences in perception are inherent and can never be fully eliminated. For instance, it is impossible to mutually validate the depth and intensity of one's emotions, such as love. External expressions of love, such as gifts or actions, cannot fully represent or prove the internal feeling. For example, in a scenario where a billionaire and a poor man both fall in love with the same girl and offer different gifts, it is difficult to determine who loves the girl more based solely on their external actions. The poor man's gift of five dollars may represent everything he has, while the billionaire's gift of ten million dollars may be a small fraction of their vast wealth. Additionally, people's emotions and feelings can change over time, making it impossible to establish a definitive mutual proof.
Buddhism rejects the idea of a universally accepted objective standard for validating internal experiences, leading to the development of its own study of epistemology.
Buddhism Is More Than A Spiritual Comfort Zone
Buddhism is often reduced to mere ritualistic practices such as offering incense, seeking blessings for personal desires, using confession to absolve sins, seeking a sense of security by bowing to the Buddha, or using the sangha community as a place to socialize and seek comfort. Buddhism is much more than that, and all of these things do not capture the true essence of Buddhism.
Buddhism offers a path to seek truth and understanding that extends beyond the limitations of science. Despite declining in popularity for a while, Buddhism is making a resurgence. When one truly explores Buddhism, they will come to realize that it is one of the most precious things in life.
The Desperate View of Life
As mentioned earlier, the influence of materialism on our lives is enormous. Although my forthcoming statements may seem radical, a thorough contemplation will reveal that the turmoil and sufferings in the world are significantly linked to materialism.
What is the first evident impact of materialism? According to Darwin's theory of evolution, our lives originated from the prebiotic soup in the sea, and evolved from the most primitive cells into reptiles, from reptiles into monkeys, and from monkeys into humans... Our lives are composed of inexplicable material combinations, and we come from the combination of our parents' sperm and egg. Each person only has one life, and there is nothing after death.
While it may sound absurd, materialism reduces human life to nothing more than a complex arrangement of material substances. According to this view, the world is made up entirely of matter and life emerges from material composition. However, when this composition breaks apart, death follows and nothing remains after death. Materialism also posits that every person has only one life. Unfortunately, this perspective on life can lead to two tragic outcomes: firstly, the course of life is inevitably doomed to tragedy and secondly, the end of life is also a tragedy.
What does it mean to say that the course of life is doomed to be a tragedy? Materialism posits that our lives are determined by our material composition, and this outlook suggests that to a large extent, our fate is beyond our control. My high school teacher used to tell us that life offers two paths: the first is the path that we can control, where we can study hard, pursue our passions, and achieve success. The second path is the one we cannot control, known as fate. Even if we become experts in our field, there is no guarantee that we will not end up in jail someday, or that we will not be struck and killed by a car. There are simply too many things that are out of our control. According to the materialist view of life, the misery that hangs over the course of our lives is inevitable because fate is not meant to be altered. While some small parts of fate may be altered through our endeavors, overall, we are subject to forces beyond our control. (It is worth noting that Buddhism does not accept this notion, which we will explore later.)
Materialism views death as a dead end for human life. Since we only have one life, the meaning of it is largely determined by how long we can live. Therefore, we need to make the most of our time and strive to be as happy as possible because there is no second chance. The purpose of our existence is simply to make this life a worthwhile cause. While this idea may seem logical, it is not guaranteed to work out as we hope. Why?
A Wrong Path to The Pursuit of Happiness
Materialism, by its nature, disregards the importance of spirituality and emphasizes external objects as the key to happiness. However, not only those who identify as materialists, but many individuals who may not be aware of the different philosophical schools, could be labeled as sentimentalists. These individuals are often controlled by their emotions and feelings, with their happiness solely dependent on external factors.
Their emotions are stimulated by external objects, such as food to satiate hunger, a romantic partner to fulfill emotional needs, or luxury items like designer bags, cars, yachts, or private jets to display their social status. They measure their sense of self-worth through self-achievement and the number of people they can control. But all these emotions are conditional, and their happiness is transient as it relies on the presence of external things. In the absence of these objects, they have no source of happiness.
Many people link happiness with external factors, such as possessions, relationships, and achievements. They use the phrase "I have everything" to describe their material wealth and social status. However, they overlook the fact that true happiness comes from within and external factors can only bring temporary satisfaction.
Although love and family are important aspects of our lives, they are still external factors that we depend on for happiness. We cannot go on a date with ourselves, as we require someone to share our experiences with.
Narcissism, defined as excessive self-interest, cannot bring happiness on its own. Narcissists may appear self-sufficient, but they still crave attention and admiration from others and feel hurt if they don't receive it. The idea of finding contentment within oneself and achieving happiness independently is not associated with narcissism.
Individuals who possess physical attractiveness, wealth or talent often exhibit traits of narcissism, such as obsessively checking their appearance in mirrors, fixating on minor imperfections and spending excessive amounts of time selecting outfits. They derive pleasure from showcasing their assets and abilities to others in order to garner attention and validation. However, the pursuit of external validation is misguided according to Buddhist philosophy. Seeking happiness solely in external circumstances is ultimately futile, as everything in the external world is subject to change and beyond our control.
Eight Kinds of Suffering in The Mundane World
Pursuing a romantic relationship with someone is inherently subject to change. If one fails to win the affection of their desired partner, they experience “the suffering of not getting what they want”, according to Buddhist teachings. This is a common source of misery for many lonely individuals. Even if one succeeds in winning their desired partner, the outcome can still be unpleasant. As the years pass, the person may begin to age, and the once-strong bond between the couple may weaken. The man may seek the company of younger women, leaving his aging partner to suffer the pain of separation from the one they once loved. In Buddhism, this is known as “the suffering of separation from the liked”.
When multiple individuals pursue the affections of the same person, conflict is likely to arise as they compete for the attention of their desired partner. This desire to possess the one they long for can lead to “the suffering of association with the disliked” as they hurt one another in their efforts to win the person over. Regardless of whether they succeed or fail, the pursuit of their desires can lead to negative emotions and suffering. Attempts to suppress these emotions can only exacerbate the situation. Many are left feeling lost and frustrated, unable to understand why they are suffering or find anyone who truly empathizes with their pain. They may even come to believe that love is not worth pursuing at all. In Buddhism, this is known as “the suffering of five grasped aggregates”. In addition to these, there are four other sufferings in the mundane world: the suffering of birth, aging, illness, and death. Although these may not be external to the individual, they cause suffering, nonetheless. When the body fails to function normally or when death approaches, both physical and emotional suffering can occur.
Previously, we discussed the suffering caused by external changes, which can be painful to experience. However, internal changes often bring about even greater suffering. When you cannot obtain what you desire, you may still have the longing for it in your mind. This is why people often say that the most attractive girl is the one that you cannot have. Nonetheless, the pleasure of pursuing a desired partner fades once you have won their affection. Similarly, when your career fails to go as planned or as you had hoped, you may still have the motivation to try again or feel envious of those who have succeeded. However, once you have achieved success, your drive for success may dissipate, and the feeling of accomplishment may lose its luster.
Why does this happen? There are two reasons for it. Firstly, after successfully pursuing a person, you may realize that they are not as special as you once thought. Secondly, as humans, we tend to become bored aesthetically once we obtain what we desire. For instance, a small amount of marijuana can produce a euphoric high initially, but over time, heroin may become necessary for the same effect. Similarly, a small amount of chili pepper can cause a burning sensation on the tongue initially, but tolerance to the heat can develop with regular consumption. Love stories follow the same pattern. When two people fall in love at first sight, their excitement can cause sweating, trembling hands, and blushing faces. However, this passion typically fades when time goes by years, months, or even a week.
When your happiness relies solely on external factors, it's inevitable that you'll eventually grow tired of those things. At that point, finding happiness through external means again becomes difficult. It's common to see successful individuals turning to Buddhism later in life, as they come to the realization that the things and experiences they once believed would bring them lasting happiness have failed to meet their expectations. They begin seeking a deeper understanding of happiness that goes beyond material possessions and external achievements.
Materialism can lead people to believe that everything they experience in life will automatically disappear after death. This belief may cause people to consider suicide as a way out when the pain they experience seems unbearable. The assumption is that there is nothing beyond death, including any suffering. Unfortunately, this can lead individuals to naively view suicide as the ultimate solution to their struggles. For example, Leslie Cheung, a well-known actor in Hong Kong, ended his life by jumping off a building, and Haizi, a poet famous for his poem "Facing the Sea, with Spring Blossoms," took his own life on a railway.
What if death is not the end? According to Buddhism, death marks the beginning of a new cycle, and the degree of suffering experienced by a person can be much greater than in life. This is a profound tragedy, the most devastating experience one can face. It is a fallacy to believe that there is nothing after death, a view widely adopted in practical life, but never proven. In reality, such notions are foolish and the biggest lie ever told. They are spawned by materialism and can have disastrous consequences, which are unimaginable.
At the core of every sentient being's desires is the pursuit of happiness. This is a universal goal that even materialism aims to achieve. However, the materialistic approach is inherently flawed and ultimately futile. Those who subscribe to this belief are destined for suffering because they seek happiness from the external world, which is constantly changing and ultimately disappointing. In the end, their pursuit defeats the very purpose of their endeavor, leaving them with a sense of emptiness and dissatisfaction. This suffering persists not only in life but also beyond death. In fact, the situation only worsens after death.
The essence of both the tragedy of life and death is that life is inherently hopeless. When we are young, we are encouraged to have big dreams and high aspirations. We believe that hope will sustain us through the years. However, as we get older, we often fall short of our goals. Look around at the elderly people in your life and ask them what they set out to achieve when they were young, how far they got, and if they're satisfied with their accomplishments. Ask them to be honest.
There are many elderly people who have retired around us. At first glance, one might assume that these retired elders would enjoy a happy life in their later years, but in reality, they do not. I have seen what actually happens to the elderly a lot. Before retiring, they could find pleasure in their jobs. This is especially true for those who held positions of power because a sense of authority could bring them pleasure. However, once they lost that, they were left feeling like walking corpses. They hope they could gain some comfort from their children, but their children are busy with their own work and life. What is left for the elderly and retired is a great sense of loneliness and sorrow. Adding to that, their illnesses make their lives even gloomier. Life ends up being the most miserable thing that they did not wish to encounter.
A true practitioner of Dharma will not suffer from the pains of old age. Some elderly Dharma practitioners find more happiness in practicing the Buddha's teachings than words can describe. They do not care whether their children visit them or not, and if their children do come, they will be good hosts but want them to leave soon because they find peace and quietness in their own company. Why do they act like this? It is because through their Dharma practice, they can find inner peace without relying on external stimuli. They can see beyond what is immediately in front of them, and the joy they experience is incomparable. They do not need material possessions or power to find happiness because it is already within their own minds.
Meditation enables one to experience a profound inner pleasure that is difficult to put into words. This pleasure can be realized both in theory and practice, which I will elaborate on later. Buddhism has a tremendous positive impact on our lives.
The Impact of Objective Idealism
Let's now discuss the impact of objective idealism on our lives. Given the widespread belief in religions such as Christianity, Islam, and Hinduism, it's important to examine the benefits these religions offer.
What That Is Finite Can Never Prove What That is Infinite
As human beings, we have always been curious about the existence of a divine being. This entity is known by different names in different religions, such as Allah in Islam and Shiva in Hinduism. However, the existence of God cannot be proven either theoretically or practically.
According to philosophy, comprehending a god who is omniscient and infinite is unattainable for finite beings like us unless we first become omniscient and infinite ourselves, which is impossible. Therefore, our only way of knowing a god is through imagination. While followers of God don't claim to be identical to God, Buddhists confidently state "I am Buddha. The only difference between us is that we, as humans, are hindered by ignorance and cannot recognize our true nature. Essentially, we are Buddha." This assertion is unique to Buddhism, as other religions don't make it. This claim is unique to Buddhism, as other religions do not make such assertions. Due to the philosophical nature of the hypothesis, it is impossible to prove the existence of God in theory and remains unrealizable.
While practicing their respective religions, followers of other faiths may undergo a transcendental experience through certain religious rituals, either physically or mentally. However, as they acknowledge in theory that humans are not identical to God, this supposed transcendental experience is essentially an illusion. They are unable to demonstrate through practice that an objective, absolute higher being exists.
Since it's impossible for human beings to prove the existence of God in theory or practice, they rely on their imagination to create an image of the deity they worship fervently. Over time, this image becomes their faith. Faith is a personal decision to believe in something regardless of whether it can be proven or not. It is important to take our faith seriously as it has a significant impact on our lives. However, if we follow a belief without being able to fully support it with evidence, it may be considered mere superstition.
The Merit and Defect of Monotheism
As we all know, monotheism is the belief in one god. Based on teachings given by Monotheism is the belief in one god, and it has led to the establishment of moral standards by monotheists based on their god's teachings. This laid the foundation for humanism, which promotes the virtues of doing good deeds, benefiting both society and individuals. When people say "that's the bottom line," they mean that they consider the impact of their actions on others. However, materialism may sometimes lead people to violate moral standards for personal gain. Although there are kind-hearted materialists, their worldview is fundamentally flawed, and they may not prioritize unconditional love and sacrifice for moral values. While people may be inspired by spiritual enthusiasm to perform honorable deeds, the materialistic view of maximizing pleasure and happiness in this life may still influence their actions in the end.
Monotheists or those who believe in a higher, objective spirit often have a stronger moral code than materialists. They are motivated to avoid bad deeds that may lead to punishment in the afterlife. For instance, in Christianity, abortion is prohibited, and most Christians adhere to this teaching. As a result, the rate of abortions is lower among Christians. Materialists, on the other hand, may not have the same moral concern for fetuses and may view abortion as acceptable. This highlights the potential benefits of monotheism in promoting ethical behavior.
Although monotheism has its benefits, it also has its shortcomings. One major issue is that its teachings can be easily manipulated, leading to its misuse for nefarious purposes. We have seen this happen frequently throughout history, such as during the Christian Crusades or in some instances in the Islamic world. The worldview of monotheism is incomplete, nontransparent, and unclear, which makes its teachings vulnerable to being distorted by those with ulterior motives, ultimately turning it into a cult.
Additionally, the introspective examination in monotheism is not as profound as that in Buddhism, thus it is unable to guide individuals towards discovering ultimate happiness within the nature of their own minds. This is regrettable.
Although monotheism has its limitations, it still surpasses materialism in certain aspects. In practical terms, we often find that religious communities such as Christianity tend to be more tolerant than materialists who lack any spiritual beliefs. Monotheistic believers generally exhibit more concern for their fellow believers.
While conflicts do exist within Buddhist communities, it remains true that Buddhists are less likely to engage in acts of killing or theft, owing to their belief in the law of causality. According to this principle, every action has a corresponding consequence. Unlike monotheistic belief systems, the Buddhist concept of the law of causality is a more comprehensive one.
Religions often impose restrictions on behavior by saying, "You can't do whatever you want because God is watching over you." While this does create some guidelines for moral behavior, it cannot compare to the profound pleasure that arises from searching for the nature of mind in Buddhism. Through the practice of "watching mind," Buddhist practitioners can reach a state of calm abiding and experience incredible pleasure that is indescribable in human language. This is not just a theoretical concept, as some of my fellow Dharma practitioners at our meditation center in China have personally experienced it. Their pleasure was so intense that they didn't want to stop meditating. They even felt pleasure in their hairs and fingernails, where there are no nerves. They described it as feeling of everything smiling at them, and a pure pleasure pervading everywhere. It's truly a delightful feeling.
When the mind is at rest, one realizes that all phenomena are not inherently real. This is not merely an illusion but rather a profound truth that transcends language. The resulting sense of happiness is indescribable and cannot be compared to the pleasure one may experience from simply adhering to a set of moral principles based on the belief in a single deity.
Through observing the mind, one can achieve a great feat if they attain the first level of Bodhisattva, which is known as the most joyful ground. The land of pure happiness is not a physical place in the universe, but rather a state of mind that is achieved when the mind is at its purest and able to rest in that state. This state of pure happiness is the very essence of the term, and it is not a dualistic concept. We can understand this state of pure happiness as an enduring sense of great happiness that cannot be destroyed.
The happiness that we typically experience in life is often fragile and conditional. For example, falling in love can make us happy, but the end of the relationship can just as easily shatter that happiness. Similarly, the pleasure we derive from food disappears when our stomach stops functioning properly, and the happiness that comes with good health is impermanent due to the aging process. However, the happiness that one experiences upon reaching the first ground of Bodhisattva is indestructible and attainable. This is not a mere imagination, but a reality that anyone who is committed to the practice can experience. Even as our physical bodies decay and eventually disappear, the mind will remain in that state because it is not composed of matter. While different lineages of Buddhism may have varying teachings, they all focus on understanding the nature of the mind and how to realize it.
While it is true that objective materialism can have positive effects on our lives and society, it cannot provide the same kind of happiness that is experienced through the pursuit of the nature of the mind and ultimate liberation.
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.
