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The Material World in the Eyes of Buddhism
 
[Khenpo Sodargye Rinpoche] [点击:1372]   [手机版]
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The Material World in the Eyes of Buddhism

Lecture at Shanghai Fudan University

(March 11, 2011, evening)

Speech from the host:

Many thanks to everyone for joining our wonderful event tonight: yet another beneficial meeting of the Fudan Buddhist Study Forum, titled “The Material World in the Eyes of Buddhism.”

For everyone in this world, there is not a single day that we do not interact with the material world. However, have we truly understood this material world at all? How did this material world come into being? Are our empirical experiences of this world real? Today, we are extremely honored to have Khenpo Sodargye, the eminent master of Tibetan Buddhism, here, to give a lecture on these issues.

Regarding Tibetan Buddhism, many people feel it is something very mystical and very distant from us. Through the lecture today, I believe that we will have a truer and deeper understanding of what Tibetan Buddhism really is.

Khenpo Sodargye was born in 1962 in Drakgo (Chinese: Luhuo) in Garze Tibetan Autonomous Prefecture of Sichuan province. He studied at the Garze Normal University. In 1985, Khenpo gave up his worldly life, became a monk and went to Larung Gar Serthar Buddhist Institute to rely on Kyabje Khenchen Jigme Phuntsok Rinpoche as his root guru. Later, he became an eminent Khenpo at the Institute. In 1987, together with more than ten thousands of monastics and laypeople, Khenpo followed His Holiness Jigme Phuntsok Rinpoche on a pilgrimage to the holy mountain Wu-Tai Shan. Since then, Khenpo started to accept the four kinds of disciples from the Han region. Khenpo has mastered and is skilled in the teachings of sutra and tantra. For the past twenty years, he has been teaching the Dharma and translating Buddhist teachings day and night. His works are amazing; he already has more than one hundred titles in print, and the number is growing. Khenpo often teaches and urges each of his students: “If sentient beings can be benefited, even if it is only one person, if we help them generate a kind heart, it is fine for us to be their servant even for millions of eons.”

Today, Khenpo, in front of us here, came to the Han region with a great compassionate heart to expound the truth of the Buddhadharma to us. May we with a respectful and sincere heart, welcome Khenpo to give us his lecture.

Introduction

Homage to Guru Shakyamuni Buddha.

Good evening to all professors, teachers, and students. Today, I am very glad to be here at Fudan University to share my talk with so many wonderful people. Fudan University is the first institution of higher education founded entirely by the sole efforts of the Chinese people. It has always had a strong multicultural atmosphere, as well as a spirit of academic freedom and openness. This time, through the invitation from the Religious and Cultural Department, National Studies Society, and Zen Society, I have come here to discuss the topic “The Material World in the Eyes of Buddhism.” I hope that through this discussion I can share this topic with everyone here, with my little understanding and appreciation gained through my years of study of Buddhism.

Before we go into the main topic, it is important that we understand what Buddhism is. As Buddha said in the Pratimoksha Sutra: “Not to commit any sin, to do good, and to purify one’s mind, that is the teaching of (all) the Awakened Ones.” That is to say, engaging in wholesome activities, refraining from all unwholesome activities, and taming our mind—this is the true meaning of Buddhism. Owing to this, we can see that of the varieties of different religious philosophies in this world, only one that is able to completely and selflessly dedicate and give itself to the benefits of human civilization or the whole of society can be considered as having a Buddhist spirit. It is exactly the meaning of this spirituality that we are going to discuss today.

I) Superiority of Buddhism in the eyes of the famous Chinese scholar Liang Qi Chao

Faith in Buddhism is a rational faith, not a superstition; it is for the benefit of oneself and others, not just the benefit of oneself; it is in harmony with secular society, not constituting a permissive view of life; and it is immeasurable, not limited. These four points are not the view or understanding of a monastic like myself, but came from a recent, well-known politician, historian, and writer, Liang Qi Chao. He raised these points in the article Discussion of the Relation of Buddhism with Society and Politics.

1. Faith in Buddhism is a rational faith, not a superstition

Buddhism possesses supreme wisdom and unsurpassed great compassion. It is a faith containing the union of wisdom and compassion. Although some Buddhists may have a superficial faith, this is an individual mistake, not a fault of Buddhism. From the beginning, when Buddha pledged his aspiration of bodhicitta, and during his accumulations of merits, until the two kayas were attained, during this long process, his single most important aim was to constantly transform delusion into wisdom. Furthermore, Buddha also personally urged and earnestly cautioned his disciples: “If we ourselves do not comprehend Buddhism and yet we claim to be believers in Buddhism, this sin is even greater than that if one slanders Buddhism.” Thus, faith in Buddhism is definitely not blind superstition.

2. Buddhism is for the benefit of oneself and others, not just the benefit of oneself

Buddhism is not, as some people think, just a superficial, simple ritual, such as burning incense and making prostrations. In fact, the true meaning of Buddhism is about liberating and taming the countless and boundless sentient beings by great compassion and the great love of the mind of bodhicitta. This spirit and action are far beyond all other charitable activities. Furthermore, the scope of the compassionate heart manifested from Buddhism encompasses not only humankind, but all living beings. All living beings have to be treated as if they are our parents. By comparing the spirit of bodhicitta with the noble philosophies of other systems, be they religious or non-religious systems, the greatness of this state of mind can be fully appreciated.

 

3. Buddhism is in harmony with secular society, not constituting a permissive view of life

The reason why we have faith in Buddhism is not because we are frustrated due to failures in life, are sick of secular life, and, through this despair, helplessly and reluctantly follow Buddhist teachings or even become a monastic. There are many people who think that studying Buddhism means hiding from this world, but this is a misunderstanding. In Mahayana Buddhism, a practitioner is willing to give up his or her precious life, or even enter hell to experience immeasurable suffering, for the sake of saving one sentient being from suffering and giving that being happiness. Since this is so, what more is there to say about minor sufferings in the secular world? They are definitely not seen as unbearable, and studying Buddhism is not in order to hide from these.

4. Buddhism is immeasurable, not limited

Unlike the materialist view, Buddhism doesn’t believe that after humans die, they are completely gone, like an extinguished fire or evaporated water. In fact, our minds will continuously cycle in the boundless samsara. We should therefore think about our long-term happiness, and not indulge entirely in present temporary suffering and happiness. Of course, in order to comprehend this principle, long-term study is needed. It is impossible for you to fully understand it instantly from only a few of my words.

I came across this article by Liang Qi Chao a while back. Today, I cited it here, as you all are intellectuals who possess a certain degree of knowledge, intelligence, and wisdom and can perform analysis. I therefore hope that through his profound words and speech, some of you might reconsider the truth of Buddhism, after contemplating it.

As we all know, the founder of Buddhism was Shakyamuni Buddha. In 2002, I spent five months in Xia Men translating from Tibetan to Chinese a text of more than three hundred thousand words about Shakyamuni Buddha, titled White Lotus: The Legend of Shakyamuni Buddha. This treatise recorded all the experiences and activities of Buddha, who has been practicing the six perfections for the sake of sentient beings since countless eons ago. During the process of my translation, I deeply felt that the reason Shakyamuni Buddha gave up his head, eyes, flesh, and so on, again and again, for sentient beings, was precisely for the sake of gaining the fruition of supreme wisdom, so that he could help us to unlock our wisdom eyes. This appreciation has helped me to gain an irreversible faith in Buddha deep down in my heart.

At present, some people assume that Shakyamuni Buddha is almost the same as India’s Mahatma Gandhi. However, this only shows how they know nothing about the life of Lord Buddha. In fact, many famous people acknowledge such a great sage like Buddha is unparalleled or matchless. For example, the first Asian to be awarded the Nobel Prize for Literature, Indian poet Rabindranath Tagore, said, “I believe that Shakyamuni Buddha is our world’s greatest sage!” A friend of Lu Xun, Xu Shoutang, said in Memory and Impression of My Friend—Lu Xun: “ In 1914, after Lu Xun returned to China from his studies in Japan, he started to read a large number of Buddhist books and put great efforts into researching the Buddhadharma. That year, he bought seventy to eighty books of the Buddhadharma. Included in his purchase were Life and Enlightenment of Shakyamuni Buddha, the Diamond Sutra, The Awakening of Faith in the Mahayana, Discourse on the Stages of Yogic Practice, The Great Tang Records on the Western Regions, Life of Xuanzang, Memoirs of Eminent Monks, The Reformation to Buddhist Bibliography of Zhixu’s Yuezangzhijin, and so on. At one time, he sighed, saying to Xu Shoutang: “What a great sage Shakyamuni Buddha was. I often had many problems about life that are very difficult to solve. But he has given the solutions to most of them long time ago. What a great sage!”

I had thought about Lu Xun’s words before. Although some people may not want to listen to his words, words of truth must be accepted. Especially his predictions, comments, and criticism of some phenomena of the present era of rapid material development are indeed of profound significance. If thinkers and writers like Lu Xun praised the wisdom and compassion of Buddha and all Buddha’s teachings to this extent, then what is the reason for someone who only has a smattering of knowledge about Buddha to slander Buddhism? If someone really wants to refute Buddhism, it is necessary to carry out study and research on Buddhism first. Without a complete understanding of Buddhism, it is not right to wantonly comment on it. Just as the world’s preeminent dramatist, Shakespeare, advised in A Midsummer Night’s Dream: “Do not criticize or comment on something when you do not know the truth; otherwise, you might have to pay for your mistake with your life.”

At the moment, there are many people in our society who repeatedly criticize and refute Buddhism, even though they know nothing about Buddhism. However, the profundity of Buddhist teachings is as deep as the ocean and as vast as empty space.  Therefore, even if you are a teacher or student from a higher education institution, it is impossible to use an ordinary presupposition to overturn Buddhist teachings. Since ancient times, many philosophers, scientists, and logicians have praised the noble qualities of Lord Buddha. Thus, it is evident that these qualities are not superficial, as some may have imagined or presupposed.

A while back, when I was reading the Maharatnakuta Sutra, I came across a few chapters that focus on expounding the inconceivable noble qualities of Buddha’s body, speech, and wisdom. When I understood these noble qualities, a great feeling of joy arose in me. Due to this, I feel it is a shame that many others have not heard about these qualities. In In Praise of Dependent Arising, Je Tsongkhapa, by articulating the meaning of emptiness through dependent arising, indirectly praised he who spoke of dependent arising. Our guru Shakyamuni Buddha was the only one in this world able to elucidate dependent arising; nobody else could.

Of course, those who do not understand about Buddhism may be doubtful about this. They may think that Buddha is not necessarily so wonderful, and his teachings may not necessarily be so profound and vast. However, whatever your position, I hope you first focus your study and research on Buddhist truths. During this process, you will find your own answer, and may even be amazed by its profundity. This was exactly the case for Dr. Rhys Davids (1843-1922), the son of a well-known English clergyman, mentioned in a book named Blueprint of Happiness, which I had previously read about. Dr. Davids’ original intention in studying Buddhism was to prove the superiority of Christianity over Buddhism. In the end, he failed in his original task, but achieved a greater victory than he expected—he became a Buddhist. Through a long-term, in-depth study, the truth of Buddhism fully convinced him deep down in his heart. He then aspired to and successfully translated the Pali Buddhist scriptures into English. This made it possible for thousands of westerners to make their first contact with the precious Buddhadharma, an act with everlasting benefits for sentient beings.

At present, people similar to Dr. Davids exist, and there are not just a few of them. For the sake of refuting or overturning Buddhism, they spent a long period of time studying and researching Buddhism, but, in the end, they surrendered and bow to the truth of Buddhism. What is the first thing we all should understand? It is the profundity and vastness of Buddhism. It is not that we Buddhists are boasting and slandering others. From a fair and objective position, we investigate and evaluate, and then come to a conclusion grounded in valid reason.

II) Regarding the three turnings of the Dharma wheel

To summarize, Buddhist doctrines can be divided into the Hinayana and Mahayana. These two are mainly distinguished by the type of aspiration that we make: If our meditation and practice are solely for our own joy and happiness, and our own liberation, even if we study the Mahayana, Pure Land Buddhism, or Vajrayana Buddhism, this can only be called Hinayana Buddhism. If, however, the motivation for our study, contemplation, and meditation are to benefit boundless and countless sentient beings so that they can attain perfect buddhahood, this is called Mahayana Buddhism.

In the present world, there are many lineages of Buddhism; however, they can all be traced back to the 84,000 Dharma doors that Buddha taught 2,500 years ago. These 84,000 Dharma doors can be summarized as the first turning of the wheel of Dharma, the second turning of the wheel of Dharma, and the third turning of the wheel of Dharma.

1. The first turning of the wheel of Dharma

The first turning of the wheel of Dharma elucidated the Four Noble Truths. The main contents of these teachings are the selflessness of a person, the existence of causes and effects, the existence of samsara, and so forth.

2. The second turning of the wheel of Dharma

The second turning of the wheel of Dharma articulated the Prajñaparamita Dharma doors, which ascertain that all phenomena are emptiness.

In fact, there are two types of emptiness: Mere emptiness or approximate ultimate truth is taught to sentient beings who are clinging to reality. This emptiness temporarily posits that all things and events don’t exist. When ascertaining the actual ultimate nature of reality, all phenomena are neither posited as existent, non-existent, both, nor neither. It is beyond the four conceptual extremes and eight extremes of conceptual elaboration. This state is called great emptiness. It is the ultimate meaning ascertained in the second turning of the wheel of Dharma.

Of course, to comprehend the concepts mentioned above, it is necessary to carry out long-term study, contemplation, and meditation. At present, some people, after studying a few sutras and treatises, assume that they have already mastered the meaning of Buddhist doctrines and reasoning. They take the words too literally and then start to teach the Buddadharma; this is quite unreasonable. If you want to truly understand the Buddhadharma, it is necessary to study and contemplate the Buddhadharma progressively and systematically.

The second turning of the wheel of Dharma mainly revealed that, ultimately, all things and events are great emptiness. This profound meaning is ascertained by the Madhyamaka view. The founder of the Madhyamaka, Bodhisattva Nagarjuna, was born after Shakyamuni Buddha entered parinirvana. Through composing The Fundamental Wisdom of the Middle Way, he analyzed and clarified the ultimate meaning of Buddha’s teachings in the second turning of the wheel of Dharma. After that, Buddhapalita composed Buddhapalitavrtti, Bhavaviveka composed The Lamp of Wisdom (Prajnapradipa), and Chandrakirti composed Introduction to the Middle Way and Prasannapada. Each of them elucidated Nagarjuna’s treatise differently. These then formed the two main Madhyamaka schools, namely, the Madhyamaka Prasangika and Madhyamaka Svatantrika.

The Madhyamaka Prasangika is a school that directly ascertains all phenomena are great emptiness but not mere emptiness. It targets those who have a sharp mental disposition. It is similar to the Zen immediate path, which directly points out the original nature of mind. For those who are equipped with a sharp mental disposition, due to the maturity of their previous accumulated merit, the teachings from Madhyamaka Prasangika are in accordance with their mental disposition; therefore, they can quickly enter into this state of mind.

As for Madhyamaka Svatantrika, it posits that all phenomena exist at a relative level but at the ultimate level they are mere emptiness. After that, it gradually moves forward to another level, enters into great emptiness, which is beyond the four conceptual extremes and eight extremes of conceptual elaboration, and finally meets and merges with the Madhyamaka Prasangika view. This is similar to the Zen gradual path.

In the Han region, the main sutras that Zen Buddhism studies and practices are the Mahaprajñaparamita Sutra, the Diamond Sutra, and The Platform Sutra of the Sixth Patriarch. These are closer to the lineages of the second turning of the wheel of Dharma. As for the Tibetan region, there are also lineages practicing doctrines from the second turning of the wheel of Dharma, which include the Chöd lineage, Madhyamaka school, and so on.

The differences between the Madhyamaka Svatantrika and Madhyamaka Prasangika schools have been historically debated in large Tibetan Buddhist academies and monasteries. In fact, these two distinct schools originated from Bhavaviveka and Chandrakirti, respectively. However, whatever Madhyamaka philosophy is held, the schools all originated from the world’s earliest Buddhist universities. Many scholars acknowledged there were two Buddhist universities more than two thousand years ago. One is Vikramasila University, located in South India. It no longer exists, but countless eminent Buddhist masters emerged from there. The other one is Nalanda University. In the past, the Tang Dynasty Chinese pilgrim Xuanzang studied there. Venerable Atisha and Khenpo Bodhisattva (Shantarakshita) also studied there. The Madhyamaka philosophies handed down from those two universities were not only passed down unbroken, but also flourished in the Tibetan Buddhist lineages.

Sometimes, when I visited the debate halls in various monasteries in the Tibetan region, I often felt that it would be nice if the higher education institutions in the Han region, such as Tsinghua University, Peking University, and Fudan University, could also offer such Pramana and debate courses. Through debating the Buddhist doctrines and reasoning, it can eliminate our doubts entirely, thus allowing us to gain a true understanding of the profundity and subtlety of Buddhadharma. Otherwise, if we are only able to say a few words about the Buddhadharma, but never gain conviction about them through debate, then this understanding can never stay forever in our mental continuum, is not firm, and is thus vulnerable to overturn.

At present, Tsinghua University, Peking University, and many other universities all have established some Buddhist associations. However, it is important that this shouldn’t be just at a superficial level. The truth of the Buddhadharma should be studied and researched systematically. In fact, if Buddhists are able to study the Buddadharma, the truth of Buddhism will never become just history; this can be entirely proven. Today, western universities such as Yale University, Harvard University, the University of Oxford, and the University of Cambridge have Zen societies or  centers for studying debate, and they also often invite Tibetan Buddhist masters to have discussions on Pramana and Madhyamaka. As such, we should not view Buddhism solely in terms of the concept of charity or basic activities only.

Of course, for those who are not highly educated but have a kind heart, there is nothing wrong in putting the Buddhist teachings into practice in terms of charitable work, and accumulating some merits. However, for people who are highly educated like you, it is a must to gain conviction in the Buddhadharma through reasoning. As an ordinary person, although it is very difficult to gain the inconceivable supreme transcendental state of the arya bodhisattva, it shouldn’t be too hard to gain irreversible faith in and the wisdom of the Buddhadharma.

In 1985, I embarked on Buddhist studies at Larung Buddhist Institute, an advanced Buddhist University in the Tibetan region. Since then, twenty-five years have passed. During those twenty-five years, while I was studying there, I also gave some teachings. When I spoke to Professor Wang here, just now, I found out that, like me, he has spent twenty-five years focusing on studying and researching the truth of religion, while also guiding students in the Faculty of Religion at Fudan University. From one point of view, we can say that twenty-five years is quite a long time, but from another it can seem quite short. During that time, we have both felt deep down in our heart the profundity and subtlety of Buddhism. We share a strong belief that studying Buddhism requires long-term research, and also strong determination is needed. Our faith in Buddhism shouldn’t waver due to just a few adversities and frustrations.

At present, some Buddhists’ enthusiasm for studying Dharma is short-lived. At the beginning, they are extremely ambitious, proudly proclaiming that they want to gain confidence in the Dharma and compassion, and that they must renounce everything, then they give up their families and careers. However, in a month or two, they go back to their worldly life, and their passion for Buddhism vanishes without trace. This is not very good. In fact, the Buddhadharma expounded by Shakyamuni Buddha has different expectations for laypeople and monastics. For laypeople, it is not necessary to give up everything, like Milarepa did.

Many people ask me this question: “Buddhism is beyond worldly matters. Since it is so, shouldn’t I do what Milarepa did?” I reply to them: “The state that Milarepa possessed was the highest level among Buddhist practitioners. As for ordinary people, there are not the same high requirements. Since you live in a city, while studying and putting the Dharma into practice, you should also take responsibility for your family, and do whatever you should do. In this way, your life and Dharma practice will not contradict each other.”

In fact, in the history of Buddhism, there have been many eminent masters appearing to be lay practitioners. I heard that Fudan is studying the Vimalakirti Sutra and the Sutra on the Upasaka Precepts. These are the Buddha’s teachings specifically for lay practitioners so that they can live their life while being able to practice the Buddhadharma. Ultimately, laypeople can also attain enlightenment. If they don’t realize this, they will feel that Buddhism is not compatible with ordinary life and will be in conflict with themselves. Due to this, they will not make substantial strides in their practice, will become a loser, and will end up with nothing.
 

3. The third turning of the wheel of Dharma

The focal point of the third turning of the wheel of Dharma is the elucidation of Buddha nature (tathagatagarbha). Regarding this principle, Buddha articulated it in the Lankavatara Sutra, and Bodhisattva Asvaghosa also described it in The Awakening of Faith in the Mahayana. In fact, the doctrines of the third turning of the wheel of Dharma are not contradictory to the doctrines of the second turning of the wheel of Dharma. To grasp this principle, it is indispensable to study Sublime Continuum. After studying this, you will understand that, conventionally, all sentient beings possess Buddha nature; this is exactly what it says in the sutras: “All sentient beings possess the noble qualities of Tathagata.”

We can also view the three turnings of the wheel of Dharma expounded by Lord Buddha as the stages or steps we go through for attaining buddhahood. Doctrines from the first turning of the wheel of Dharma are about eliminating the clinging to the nature of phenomena as real; the second turning of the wheel of Dharma eradicates both clinging to the nature of phenomena as real and grasping to mere emptiness; the third turning of the wheel of Dharma clarifies that when all conceptual thoughts of “existence” and “non-existence” have truly ceased, what is left is not like empty space, which contains nothing, but that something transcendental and beyond the descriptions of words and thoughts does exist; this is the ultimate nature of all phenomena: Buddha nature (tathagatagarbha).

Regarding this point, if you have practiced tantra or Zen meditation previously, when you turn your mind inwardly, you will fully understand this. Whatever dualistic thoughts arise, be they desire, hatred, or joy, if we don’t look at them, they will continue to arise and cease one after another. However, the moment we look at them, just as the waves merge into the ocean, they disappear instantly. The question is, after they disappear, do they become something like empty space, empty, without anything at all? It is not like that. A transcendental state of clarity and luminosity is still present. This state cannot be expressed by words or thoughts. It is like when a mute person eats boiled glutinous rice balls. He cannot express the taste, but he himself knows how it tastes. This is also the highest state in Zen.

Regarding the relationship between Buddha and sentient beings, as articulated in the third turning of the wheel of Dharma, the Buddhist master Bodhidharma used an extremely good metaphor to explain it: “The relationship between sentient beings and the enlightened Buddha is like that of ice and water.” Ice and water are actually the same thing. Without ice, there is no water. Likewise, without water, there is no ice. The only difference is that, at different temperatures, we see the respective manifestations of water and ice. In the same way, the innate nature of a Buddha and a sentient being is the same—both are Buddha nature. However, due to the obscuration of ignorance, one is identified as a deluded sentient being, and when the defilement of ignorance has gone, that being is called Buddha.

While we are sentient beings, no matter how many deluded perceptions arise and cease, our original nature has never been changed or stained. The aspect of how this changeless nature does not exist is the focus of the Buddha’s second turning of the wheel of Dharma, in which Buddha ascertained that all things and events are emptiness, in the Maha Prajñaparamita Sutra. After that, in the third turning of the wheel of Dharma, as In Praise of Dharmadhatu and the Tathagatagarbha Sutra revealed, this kind of emptiness does not mean nothing exists, but that a clear light inseparable and in oneness with emptiness does exist.

Of course, this kind of clear light (sometimes also called great bliss) is not like the light of a lamp, nor a kind of bright substance. Similarly, great bliss doesn’t mean immeasurable happiness and joy similar to when we feel great joy and happiness in our life. If we take Buddhist terms too literally, and we are not proficient in Buddhism, it is like taking business terms literally when we are not proficient in business, and then we expose ourselves to ridicule. In fact, in order to learn Buddhism, we need a professionally trained teacher to explain it to us. Otherwise, however acute our wisdom might be, solely based on our presuppositions, imagination, and conjecture, we may not fully understand the profound Buddhist teachings. Just as it says in the Flower Adornment Sutra, “If Dharma is not expounded by someone, even a wise person cannot understand it.”

Therefore, to learn Buddhism, it is indispensable to rely on a qualified Dharma teacher. As for the qualifications of the teacher, he or she must be someone who truly puts the Dharma into practice. The best is if the teacher is already enlightened, but if he or she does not have this attainment, the minimum is that the teacher is able to explain the principles correctly, and at least has put the Buddhist doctrines into practice to a certain extent. If you contemplate and study after being mentored by such a teacher, the result will be completely different.

 

III) The responsibilities of intellectuals toward Buddhism

Many people consider themselves intellectuals. However, whether they truly are or not, it is hard to say. I read a book named Public Intellectuals: A Study of Decline, which says that the term “intellectual” has significantly different meanings in eastern and western societies. According to the author, “intellectual” in the western context is about a social group who use knowledge as a means to earn a living, whose profession primarily involves intellectual activity, and who have a strong sense of responsibility to their community. In contrast, in China, our so-called intellectuals, such as teachers, doctors, and government officials, use their intellectual ability as the main activity in their work, but they do not necessarily have a sense of responsibility toward their community or all humankind. Due to this, it is questionable whether they can fully grasp the truth of Buddhism or accept Buddhism.

Currently, Buddhism is facing a very serious aging problem. For young Buddhists, although they are able to say a little about Buddhism, they don’t have time for in-depth study. On account of this, they may not even have completed proper study of one single sutra. In fact, if we want to speak about and represent Buddhism, we need to at least have systematically studied ten to twenty sutras or treatises. Otherwise, by listening to only a word or two, it is very difficult to become a spokesperson for Buddhism.

I therefore appeal to everyone here today that, in the future, Buddhism should recruit more young people, be professional, be organized, and be standardized. Only by doing this can we hope to be successful in advocating for Buddhism in this world.

Fudan University has set up the National Studies Society and Zen Society. These have made significant contributions to Buddhism. However, on this basis, you must move further to gain a solid foundation; your self-cultivation and wisdom must be outstanding. Only after you have done so, can you then guide others in understanding that Buddhism is not only about visiting a temple, burning incense, or making prostrations to the Buddha so that you are blessed to have a better career and fortune.

The other day, when I was at Longhua Temple, I saw a sea of people bustling around. This thought instantly arose in my mind: “Among so many believers, how many of them have truly mastered the Buddhadharma, act according to the Mahayana teachings in making the aspiration to liberate all sentient beings, and make the aspiration to take rebirth in the Pure Land of Amitabha Buddha for the sake of sentient beings? If you come here to make prostrations to Buddha only for your own sake, or only have a literal understanding about emptiness and dependent origination, bodhicitta, the inconceivable clear light Buddha nature, and so forth, without even having a single taste of the Buddhadharma, this is only superficial Buddhism. How do I transmit my feeling and understanding to those who have a karmic link with Buddhism?”

Of course, to uphold and promote Buddhism, solely relying on the monastic community is not enough. In a large city in the Han region, there are several millions or even several tens of millions of people, yet monastics are as rare as hen’s teeth. And even if there are monastics in the area, some may not necessarily have studied and contemplated Buddhism systematically, so they are not able to benefit sentient beings by teaching the Dharma.  Therefore, at present, it is imperative to nurture some young intellectuals who have a proper understanding of Buddhism and a stronger sense of responsibility. This measure is extremely important for the future propagation of Buddhism.
 

IV) The Buddhist world view: Macro and micro world views

Someone may have doubts about the so-called truth in Buddhism. Can we test it through reasoning? Will Buddha’s teaching become obsolete sooner or later?

There shouldn’t be any worry about this. In the past two thousand five hundred years, many scientists have emerged in this world, yet none of them has been able to overturn even one single principle in Buddhism. Whether it is at the macro or micro level, Buddhist truths have never been successfully disproved; they stand firmly.

Speaking from a macrocosmic or universal viewpoint, Buddhism has meticulously articulated the evolution of a universe through four stages, respectively, emptiness, formation, abiding, and destruction. In particular, the astronomical principles demonstrated in the Kalachakra and Abhidharmakosha have been proven by contemporary cosmology. Moreover, regarding some simple principles which Buddhism discovered long ago, scientists have racked their brains and gone through a prolonged period of research before they could make inferential conclusions about them. Take, for example, the calculation of the astronomical calendar. Tibetan Buddhism has a very simple formula. Two or three people can simply use a drawing board to make the calculations for the whole calendar year, encompassing solar and lunar eclipses, and the month, day, hour, and minute that they will take place. All of these can be drawn and shown clearly, without any astronomical instrument. This kind of calculation in the Kalachakra is not something new, but was introduced to the Tibetan area a long time ago. It also describes geography extremely clearly.

Furthermore, from the microcosmic or subatomic perspective, Buddha elucidated different levels of teachings according to the different mental dispositions of sentient beings.

1) Vaibhashika school: The members of this school believe that all external phenomena do not exist; instead, they are formed by an irreducible atom. In the final analysis, this school holds the position that this indivisible atom must exist, and is the basic unit that makes up coarser matter, similar to how the atom and quark are explained in contemporary physics.

As for consciousness, the Vaibhashika asserts that coarser consciousness is assembled by the smallest indivisible instance of consciousness. This kind of indivisible instance cannot be divided further and exists objectively.

2) Sautrantika school: This school’s view on the microcosmic level is basically identical to the Vaibhashika school’s.This school also thinks that coarser particles or consciousness don’t exist independently, but are constituted of many indivisible particles or indivisible instances of consciousness. In addition, the two smallest indivisible units are posited to exist inherently.

3) Yogacara school: This school does not refute the indivisible instance of consciousness that assembles consciousness, but refutes the existence of the basic indivisible atom which forms the external material world. It asserts that the external material world doesn’t exist, but is an imputed appearance of the mind.

4) Madhyamaka Prasangika or Madhyamaka Svatantrika: Not only do these schools refute the existence of external objects, they also refute the self-knowing and self-illuminating consciousness; the mind has no ontological status at all. External material objects or subjective inner experiences, without exceptions, are all ascertained as emptiness. However, although all things and events are emptiness, from emptiness, everything can arise, too. Just as Chandrakirti said in Introduction to the Middle Way: “Although things and events are empty, they can arise from emptiness.” This is the highest principle of the Madhyamaka school. As we can see, the true reality of this world is very intriguing. Bodhisattva Aryadeva also said in Four Hundred Verses: “Nothing exists in this world that is not extremely intriguing.”

Through the development of science, humankind has gradually been able to understand what we have talked about above. For example, Albert Einstein said: “Time, space, and matter are all imputed by our false perception.” The renowned French philosopher and physicist Rene Descartes likewise felt this deeply and said: “How do I know that I am not dreaming now? How can I identify what is a dream and what is real? Various different things in this world, although none of them can be established as real, we can see with our eyes. Therefore, it is completely possible that there is a demon deceiving us so that we cannot tell when things are real and when they are unreal.” The conclusion that they drew took a major step forward toward understanding emptiness, as compared to classical physics; they are even closer to the truth.

In the past, in the philosophy of classical physics, people believed that the smallest unit of matter was a molecule. From that point, the atom, nucleus, proton, neutron, and other concepts emerged. Then the scientist Gell-Man discovered the quark, and on account of this won the Nobel Prize in Physics in 1969. Only then did people become aware that a smaller unit of particle actually existed. Many people feel he discovered a fascinating truth, but they remain unaware that Buddha already illustrated this in many sutras long ago.

When I meet and discuss with physicists, mathematicians, and other intellectuals at home or from abroad,  I often deeply feel that no matter which  fields of knowledge are being discussed, they all can be found in Buddhism; they are not too new to me. In the same way, when I see some bestselling books in a bookshop, such as The Power of Now: A Guide to Spiritual Enlightenment and The Secret, once I start to read them, I find that what they express never strays from the doctrines of Mahayana Buddhism. Of course, this could be due to my being out of touch with the secular world. However, whatever knowledge I have been exposed to so far I can categorize it as the philosophy of Buddhism.

Some scientists make astounding discoveries, and everyone feels they are amazing. For example, a few years ago, Dr. Stephen Hawking from the University of Cambridge wrote a bestseller, A Brief History of Time, which stunned the world for a while. It became a bestselling book on quantum physics and relativity. Dr. Stephen Hawking also tells us in The Universe in a Nutshell that our naked eyes can only perceive the three-dimensional material world; however, in actuality, there exist many more multidimensional spaces, possibly even eleven dimensions. This shows that there are many things our naked eye cannot see at all; what we can perceive today is extremely limited. This truth coincides with what the Flower Adornment Sutra says: “A mustard seed could hold the whole of Mount Sumeru, and a single thought pervades the three thousand universes,” and, “In each atom of the realms of the universe, there exist vast oceans of world systems. In each of the universes, there exists the inconceivable Buddha.”

In addition, when the microscope was invented in the 16th century, many people were amazed to find that the water was crowded with so many bacteria. They felt that it was quite remarkable. However, nobody was aware that long ago in the Agama Sutra, Shakyamuni Buddha had already told his disciples: “In a bowl of water, there are 84,000 sentient beings. As these sentient beings are not visible to the naked eye, if we drink the water, it is not considered as killing sentient beings intentionally.”

I hope that everyone can put some effort into exploring carefully many of these Buddhist truths. I believe that during your investigation you will come to appreciate the profundity and vastness of Buddhism.

Many works about these two dharmas are available in Buddhist sutras and treatises, if you want to read about them. Regarding the profundity of Buddhism, it was articulated by Bodhisattva Nagarjuna, Bodhisattva Chandrakirti, and later, Shantideva and others composed works which meticulously elucidated it, too. As for the vastness of Buddhism, the great epistemologist Vasubandhu and Bodhisattva Asanga unraveled it. These two main Indian lineages were then perfectly transmitted to the Tibetan area and continue to flourish up until today. Currently, many people, including western intellectuals, have a strong inclination to study the vast and profound Dharma.

Sometimes, when I meet teachers and university students from overseas, I find that they are quite profound in their state of calm abiding and the theoretical understanding of Buddhadharma. I feel ashamed in front of them. All of you, too, are intellectuals; therefore, whether you are Buddhist or non-Buddhist, you should  be fair and use your wisdom objectively to investigate how exactly Buddhism views this world.
 

V) The current practical role of Buddhism

Someone may ask: “Buddhism asserts that all phenomena are emptiness. Since it is so, what is the point of carrying out any activities or doing anything at all? ”

This is not necessary so. The emptiness of all phenomena posited by Buddhism refers to the ultimate mode of being of phenomena. As for the conventional mode of being of phenomena, they actually exist. This question stems from a lack of understanding of the relationship between the two truths. Without comprehending the two truths, either people think that since “everything is empty” nothing needs to be done, or, otherwise, they assume that “everything exists” and therefore strongly attach to everything. By contrast, if they studied treatises such as Distinction between the Two Truths, The Sword of Wisdom for Thoroughly Ascertaining Reality, and so on, they would apprehend in what situation Buddhism advocates emptiness, how to understand different levels of emptiness, and why “not being empty” does not entail attachment to things.

Why is it necessary for us to realize emptiness? We may live a secular life, but without comprehending and realizing emptiness, we will not be able to neatly resolve problems associated with love and romance, family, and work. No matter how  difficult the issues are, we will not hold onto them as completely real. Otherwise, the greater our attachments, the greater our mental afflictions and sufferings will be. Longchen Rabjampa, the renowned Tibetan Buddhist master, said in many treatises that: “The degree of your attachment toward  something is relative to the sufferings that it will bring.” Therefore, we should understand the teaching of emptiness. If we can do this, not only can it solve many of our practical problems, it can also boost our tendency toward practicing wholesome activities.

Presently, what becomes the daily routine of many city dwellers is to go to work in the morning and return from work in the evening. They live aimlessly, just like an ant, and they don’t know the purpose of life. I once read a book named Theory of True Nature (pinyin: BenXingLun), which was a best seller in the 1970s. The book says: “Only when people reach the age of 35 do they ask themselves: ‘What is the purpose of my life?’” At present, many people do not know about the principle of past and future lives. As a result, they are insatiably greedy for money, strive for their own benefit, and never consider contributing to the society. These people may appear to be leading a happy life, but, in fact, they are plagued with great mental and emotional suffering.

I heard that there was an elderly couple in the UK who owned a villa worth one hundred million yuan. In addition to that, they also owned a manor in France, and its yearly maintenance alone cost two million yuan. Even so, their life still lacked any joy and happiness. Actually, two elderly people striving for this kind of life is quite unnecessary and meaningless. Once we fall into this kind of situation, our vision of the value of life is blocked by unreal phenomena, and often it is not easy to detect. Currently, many people strive very hard to obtain money and a house. They are willing to do this throughout their entire lifetime, enjoy doing it, and never get tired of it. In contrast, in ancient times, material conditions were not as luxurious as at present, and the living environment was quiet and simple,  but the joy and serenity people enjoyed were far more than what many people enjoy at present. Therefore, it is truly worthwhile for everyone to reflect on and reconsider their life-view.

In reconsidering and reflecting, I believe that the philosophy of Buddhism is very suitable for everyone. Particularly, in present society, due to the fact that the mindset of most people is extremely complex and chaotic, the nectar-like Buddhadharma is undoubtedly able to provide a dose of cool nectar to eliminate mental afflictions. Modern people tend to evaluate success by wealth. They think that those who are wealthy are the most successful while those who have no money are absolutely without merit. However, this kind of judgment is completely wrong. Many university teachers, for example, may feel that drinking a cup of coffee, reading a book, and having a free and relaxing day is something joyful and happy, which is beyond comparison to the excitement that money can bring. Therefore, we should all reflect and think seriously about whether money is truly the cause of happiness.

After we understand this principle, we should then look for the true source of happiness. Buddha told us that recognizing past and future lives, refraining from unwholesome activities, and performing wholesome activities are the true causes of happiness. On the other hand, if we don’t know that there are future lives, we will unscrupulously do anything for the benefit of this very short lifetime. This is exactly what it says in the Nirvana Sutra: “Without knowing the existence of the next life, one will commit any unwholesome activities.” Ultimately, this will take you into the abyss of suffering.

I have studied many treatises and sutras, and have discussed whether past or future lives exist with many intellectuals, including eminent scholars in the field of life sciences. What I’ve found is that there is no single valid reason to prove that past and future lives don’t exist. On the other hand, there are solid proofs to testify that they exist. Of course, this kind of existence doesn’t necessarily mean you can see them in front of you now, since even the existence of tomorrow or the day after tomorrow is not something we can see easily. However, it is a shame that many people wantonly create extremely heavy negative karma just because they cannot see the proof that future lives exist. The consequences are very pitiful.

Many of you here are university students and your life in the university is quite simple. Each of you may be full of ideas, looking forward to your future, and have many wonderful plans. However, once you leave the gates of your school and truly step into society, you will find that it is not as beautiful as you thought it would be. Instead, it is full of complicated relationships, fierce competition, flooded with money, and its moral and ethical values are declining every day. If your mind is not well prepared and you are not self-controlled, I am afraid it will be difficult for you to withstand various ordeals. Then, as a result, you will go with the flow and act immorally in order to achieve your goal. Therefore, you should all be prepared in advance, “armed” first with Buddhist philosophy.
 

VI) Treat our lives as impermanent

Buddhist doctrine, s are vast and profound, so if you cannot enter into them straight away, according to Buddhist point of view, it is very important to first comprehend the principle of impermanence. This is particularly the case in Tibetan Buddhism, such as in the Kadampa and Nyingmapa lineages. Of course, the purpose of meditating on impermanence is not to make you a world-weary person, it is to help you understand your life objectively so as not to attach too much to success and failure, sadness and happiness, and coming together and separation in our life.

I once read a book called Mentality Curriculum of Harvard. This book mentions Professor Jay, who had been teaching at Harvard Business School for nine years. When Jay was about to leave the school, his students felt very sad and felt it was hard to part from him.  Then, Professor Jay told them this story:

“The President of IBM, Thomas Watson, initially suffered a serious heart disease. At one time, he had a recurrence of the illness and his doctor requested him to immediately go to hospital. The moment Watson heard about this, he firmly rejected it and told the doctor: ‘How do I have time for this? IBM is not a small company! Every day, there are so many things waiting for me to decide. If I am not in the office….’

“The doctor replied, ‘Let’s go for a ride,’ and took Watson for a ride in his car. Soon, they arrived at a cemetery located on the outskirts of the town.

“The doctor pointed at the graves and then said: ‘Sooner or later, both of us have to lie down here forever. Without you, there will be someone else to take over your work, and the world will continue to turn. After your death, IBM will continue to operate. It will not close down just because of this.’

“Watson was speechless after hearing what the doctor said. The next day, this powerful US business president handed his resignation to the Board of Directors and went to the hospital. After he was discharged, he traveled around the world. IBM didn’t close down because of this; it continued to be a world-famous enterprise.”

After Professor Jay finished the story, all the students felt more at ease.

In fact, no one can escape the law that what has been gathered will be dispersed, be it an organization or a family. In the end, impermanence is inevitable. Furthermore, at the time of death, to our utter dismay, we have to leave behind even our most cherished body and depart alone to our next life, following our karma. The reason why people holding a materialist view reject this is because they are hiding from facing the truth. They are not willing to accept it or think about it.

These kinds of people think that studying Buddhism is about hiding from reality, but I disagree with them. In contrast, I think denying the existence of future lives and not having any preparation for the next life is definitely a pessimistic way of hiding from reality. This single lifetime only has a short life span of several decades, but the happiness or suffering of many millions of years to come and of lives after your death is based upon karma that you create in this life. Should you easily overlook such an important matter? Therefore, in Buddhism, the most important thing is caring about and being prepared for the next life.

Nowadays, many people do not have any idea about this concept, including some Buddhists. They see Buddhism as a shortcut, to bring happiness in this life, or as a way to bring peace and joy for our mind. As for the most important thing, liberation, or the happiness of many future lifetimes, they have never considered it before. Sometimes, when I look at this world, I feel it is just like what Chandrakirti said in Commentary of Four Hundred Verses: “When all the people in the whole country are already crazy, even though the King is sane, when other people see him as different from them, they will accuse him of being crazy. Finally, the king has no choice but to drink poison and become truly crazy, along with the rest.”

For a wise person, studying Buddhism is not viewed as pessimistic or backward. Whether you accept the existence of past and future lives or not, they truly exist. Since they certainly exist, how can we not have a long-term plan for them? For the sake of their life after retirement, many people buy medical insurance and pay into pensions. However, have you bought your “insurance” for eternal happiness after death? Of course, for those without faith, it is understandable for them not to consider this. However, for those who proclaim to have already taken refuge for many years and to be Mahayana practitioners, if you do not even think about this at all, it becomes an extremely serious issue.

Nowadays, when we talk about “death,” many Western Buddhists try to avoid this subject. If you say there are future lives, samsara, hell, and so on, they immediately shut their ears and say: “Don’t talk about this. That is scary; it is better to be happy. I am not interested in this.” Such behavior is undoubtedly like burying their heads in the sand. They are deceiving themselves and others. On account of this, we can see that if Buddhism is to be deeply incorporated into everyone’s mind, there is still a gap to fill.


Epilogue

Today, I would not consider this talk a lecture. I am just chatting with everyone here and sharing my views.

Finally, I would like to quote a statement from the academic Zhu Qingshi, the former president of the University 0f Science and Technology of China, as the epilogue for today’s talk. He wrote an article titled “Entering the State of Meditation from the Viewpoint of Physics: Dependent Origination and Emptiness.” Although it is not a particularly long article, its meaning is very profound. In it he talks about the greatest mistake of the 20th century: the integration of the philosophy of materialism into the world-view of many countries. This has misled many people into a single-minded pursuit of material benefits and an entire neglect of spiritual happiness. Besides this, he also analyzed the rationality of the Buddhist doctrines of dependent origination and emptiness from the point of view of physics and concluded: “After enduring an arduous journey, scientists finally reach the peak of the mountain, only to discover that the great Buddhist masters have already arrived there a long time ago.”

I hope that everyone would give some serious thoughts to this statement. It is not coming from the mouth of a monastic like me. They are words from an academic who has made an excellent contribution to science. If you have time, you could read his article to understand better what he means.

In short, the principles I am sharing today are not considered very profound nor can they be considered very vast. Buddhist doctrines and principles are as vast as the sea and as unfathomable. What I have just mentioned is not even comparable to a drop of water from the sea. If you are interested in it and have faith in Buddhism, it is better that you delve deeper into it by undertaking systematic study. Only by doing this can you truly uncover the vastness and profundity of Buddhism. Many thanks.


Epilogue from the Host

Many thanks for Khenpo’s brilliant teaching.

For those present today, whether you are a Buddhist or non-Buddhist, whether you have an understanding of Buddhism or not, it doesn’t matter; what matters is Khenpo has shared with us a new perspective with which to see and evaluate the world, with an open mind. We are really extremely grateful for Khenpo’s talk today, and may I thank Khenpo again.

Next, may I invite the Head of the Fudan Department of Religion and President of the Fudan Zen Society, Professor Wang Leiquan, to give a token of his appreciation.
 

Venerable Khenpo:

Twenty years ago, when China’s religion started to recover from a state of ruin, two books were very well received. One was Buddhism and Science, written by the mathematician Wang Xiao Xu. The other is A Scientist’s Report on Study of Buddhist Scriptures by professor You Zhibiao. These two books drew significant attention from intellectual circles after the end of the Cultural Revolution, when Chinese Buddhism was starting to recover. This is because these books are the product of science. As we all know, along with the development of natural sciences in the 20th century, people advocate science and material development extremely highly. In order to validate whether a religious tradition is reasonably grounded, it is therefore indispensable that it is accepted by science.

Today, in Khenpo’s speech, he quoted a head of a university, Zhu Qingshi: “After enduring an arduous journey, scientists finally reach the peak of the mountain, only to discover that the great Buddhist masters have already arrived there a long time ago.” What kind of state have they arrived at? It is a vision. Today’s topic is called “The Material World in the Eyes of Buddhism.” In fact, we could also say “The Intellectual World in the Eyes of Buddhism,” or “Everyday Life in the Eyes of Buddhism,” and so on. The most important thing is we must have a correct vision.

There is a famous poem by Wang An Shi:

As if thousands of pagodas on Mt. Feilai

Sunrise can be seen as the rooster cries

Unworried about the floating clouds blocking the gazing eyes

Since one is on the very top of the mountain

In the same way, in the eyes of ordinary people, we cannot see the true nature of reality. We think that this world is broken, and everyone is trying to cheat each other. We hold such views mainly because of our inferior vision.

In Buddhism, there is a saying about the five eyes: “The world that the naked eye perceives is broken, full of sufferings and cheats but this is only vision from a vulgar, materialistic perspective.” Another kind of vision, which is full of the scent of mysticism and magic, is then sought. Yet these two levels of vision are only the mental projections from ordinary people. What we therefore should long for is “the wisdom eye” so that we can unwrap and discover the true nature of this world and see the emptiness of this world. However, emptiness doesn’t mean nothingness. It is not about fleeing or abandoning our responsibility to society. As such, we should move forward to achieve the “Dharma Eye” of the bodhisattva, and even the highest, most perfect, purest, most thorough “Buddha Eye.”

Today, it is exactly these levels that Khenpo is trying to tell us about. When we reach the peak of what we can achieve in this world, Buddha is already smiling and looking out from the top. Therefore, together, let’s seek the wisdom eye, the Dharma eye, and the Buddha eye.

Coincidentally, our Zen Society Magazine is called “Buddha-Eye.” Let us use a higher vision to illuminate ourselves, our society, and the whole world. Only if we can use this vision and mind to observe everything can we truly build a harmonious world.

Inevitably, expounding the truth and the correct Dharma greatly promotes social harmony and the positive development of humanity. I therefore hope that we can continue to hold such talks and have such great masters give lectures to us in the future to further promote academic prosperity and the development and harmony of China’s society.

May I once again thank Khenpo for giving us such an excellent lecture.


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