Buddhist View on Emptiness
A Speech Given in the Department of Philosophy at
Peking University, China
(June 24, 2010 )
Introduction by host:
Today, we are extremely honored to have Khenpo So Dargye here to introduce the philosophy of Tibetan Buddhism to us.
It is an exceptionally special occasion for us to have Khenpo here at Peking University. As we all know, Tibetan Buddhism contains many excellent things, such as its education and philosophy, but today’s academic circles lack research and complete understanding in this area. Moreover, Tibetan Buddhism is closely tied to Tibetan culture, which is an area in which we lack understanding. In addition, since Khenpo has achieved high realizations in his practice, his introduction to Buddhism will probably be at a completely different level to the way our ordinary university lecturers teach Buddhism.
Peking University has always promoted multiculturalism, and our students have a sense of academic passion and tolerance, so we are truly honored to have Khenpo here in our Department of Philosophy today to give a teaching. This event was initiated by those students who passionately study Tibetan Buddhism. While respecting their passion, this teaching could also act as a spur to our university teachers. Most of our teachers focus on Chinese Buddhism and Indian Buddhism, so the enthusiasm from the students may urge the teachers to enhance their studies. May we students and lecturers listen to the teachings of Khenpo together.
Dependent Origination
Today, it is my pleasure to be here in the Department of Philosophy at Peking University with teachers and students to share my appreciation and understanding of the concepts of emptiness and Buddha nature (Tathagatagarbha) from the perspective of Tibetan Buddhism. Although we have different occupations, I am also engaged in education; my profession is also as a teacher. I have been teaching and expounding the Dharma for nearly twenty years. Most of the professors and teachers present today have also been teaching and educating people, engaging in the wonderful cause of education. Because of this similarity, it is quite beneficial for us to discuss and study together.
This is my first time visiting Peking University, and I have found that you have an exceptionally good atmosphere for study here, especially the Zen Society, the Society of Cultivation and Learning, and other societies. You have quite a thorough study of religion, so I feel that it is very meaningful to exchange ideas with everyone here. Dialogue between people and sharing with others are very important. As a Tibetan monk, besides studying Tibetan Buddhism, it is also necessary for me to study Chinese Buddhism and other valuable scientific and technological knowledge taught in the university. Teachers and students from higher education should also pay attention to Tibetan Buddhism and other profound bodies of knowledge. Such mutual understanding, learning from each other, will tremendously benefit your life-view and world-view.
Therefore, during the following exchange of ideas, for my part, I will share my understanding of Buddhism, while for your part, please do not hesitate to raise any questions and doubts you may have for discussion. Buddhists usually have a defect: when we start to study Buddhism, we may be highly dubious and want to ask many questions, but after a while it is almost as if there are no more doubts and questions, and, finally, we do not even want to ask any questions. This behavior is undesirable. As scholars at Peking University, you are extremely talented and equipped with a sharp intellect; therefore, I hope that through this kind of discussion and communication each of us can benefit.
I. Studying Emptiness Is a Must
As we are aware, in the 21st century, the material development of humanity as a whole has reached an unprecedented height. Especially at the end of the 20th century and the beginning of the 21st century, technology and the economy have been developing at an extraordinarily fast speed. However, in contrast, moral and ethical values decline every day. For example, in terms of traditional culture, in the past, Confucius and Mencius were the mainstream philosophies of the Han area, playing a vital role in defining the standard code of conduct. However, the “Cultural Revolution” during the 1960s and 1970s caused the destruction of these philosophies, and although many intellectuals want to restore them, it is very difficult to turn back the powers of darkness with just a few people, just like a critically ill patient cannot quickly recover.
Therefore, it is extremely important for us to emphasize traditional culture. Not only should we master these virtues academically, we should also truly put them into practice. Otherwise, if you do not have the basic human dignity to interact with others and their communities, then regardless of your excellent knowledge, regardless of your acute intellect, you will face great difficulties once you enter society.
In the present era of rapid material development, most people have grown psychologically empty, mental pressure has become more intense, and mental affliction has accelerated. This is because many people have not come across the teachings on emptiness, and so they have an extremely strong attachment to worldly matters. Understanding the principle of emptiness is crucial if we want to be happy, joyful, and have a peaceful mind. Otherwise, if you merely accommodate your desires, you will become their slave.
The best way to understand emptiness is to systematically study Tibetan Buddhism, which has perfectly preserved the pure philosophy expounded by Lord Buddha two thousand five hundred years ago. These philosophies have survived a stormy history and been perfectly preserved. At present, many scholars from the east and the west are paying attention to Tibet, hoping to explore its mystery and satisfy their curiosity.
What is the philosophy of Buddhism? The eighty four thousand dharmas preached by Lord Buddha can be divided into the three turnings of the wheel of Dharma: the Four Noble Truths from the first turning of the wheel of Dharma; the emptiness doctrines from the second turning of the wheel of Dharma; and Buddha nature from the third turning of the wheel of Dharma. Within the scriptures on emptiness in the second turning, the most comprehensive is the Great Perfection of Wisdom Sutra. Its contents are profound and vast, so it is impossible for me to fully expound it here today in such a short time; nevertheless, I will try to explain its essence in simple terms that are accessible to everyone.
II. Buddhist Way of Ascertaining the Emptiness of Phenomena
The best approach to master and realize the wisdom of emptiness is by studying Nagarjuna’s Fundamental Wisdom of the Middle Way. This treatise ascertains the emptiness of phenomena using meticulous logical analysis. This treatise is indispensable for all schools of Tibetan Buddhism (Gelug, Nyingma, and various other schools). In the Han region, although dissimilar to the Tibetan area, where an extensive systematic study of Madhyamaka is commonly available, many historical eminent masters also studied Fundamental Wisdom of the Middle Way, the Twelve Gate Treatise and other Madhyamaka treatises, so you can see how important this treatise is.
In fact, studying the wisdom of emptiness does not depend on faith or reverence, but on logical reasoning using wisdom. Madhyamaka contains many different logical analyses, but they can be summarized into five great arguments. Below is a short introduction to these five great arguments:
1. Diamond Slivers reasoning: This method observes the causes of the production of things and events and concludes that they have no intrinsic nature. That is to say, things and events are not produced from themselves, nor from another, also not from both, nor without cause either, and thus are ascertained as the emptiness of production. To elaborate further, if things and events are produced from themselves, then they would be produced again and again without end; if they are produced from another, then brightness also can be produced from darkness. This kind of logical analysis is presented meticulously in Chandrakirti’s Introduction to the Middle Way. Since the production of things and events has no ontological status, then their true existence is also not tenable, and their ceasing also cannot exist. Through this Diamond Slivers reasoning, we can then conclude that things and events are empty.
2. Neither One nor Many reasoning: This method investigates whether “true singularity” can be established. After careful investigation and detailed analysis, it concludes that true singularity cannot be established. From this, we can conclude that the “plurality” of things cannot be established, since they depend on the existence of “singularity.” For example, if there is no single person present here, then it is impossible to have ten people here, because “ten” depends on the basis of “one” as its composition.
Why is it that singularity cannot be established? Take, for example, the “I.” The “I” is something that sentient beings are very attached to; however, it is only imputed by the deluded mind and falsely assumed to be there. When we analyze it critically, we see that the head is not the “I,” the hand is not the “I,” and the leg is not the “I.” By doing the above investigations, the intrinsically real “I” cannot be found at all. After you reflect in this way, you come to realize that what people normally feel and believe to be the “I” is only a deluded attachment to the accumulation of the five aggregates as a unitary entity: “I.” This “I” is actually devoid of inherent existence and does not exist. In the same way, we can ascertain that the nature of phenomena is emptiness. This kind of logical analysis is broadly elucidated in Mipham’s Commentary on the Ornament of the Middle Way. To delve deeper into this subject, you can study this treatise.
3. Refutation of Existent or Non-Existent Production reasoning: This reasoning ascertains that the “result produced” by things and events has no intrinsic nature. “Neither an existent nor nonexistent can be properly said to arise.” That is to say, if the result or effect is already present during the time when the cause is present, then it would be unnecessary for it to be produced again, because of being already existent; if the result or effect was formerly non-existent at the time of its causes, then it would be impossible to be produced, such as the son of a barren woman. This logical analysis is widely explained in the Fundamental Wisdom of the Middle Way.
4. The Refutation of Production from Four Alternatives reasoning: This method investigates the cause and result together at the same time. It is previously used in the Distinction between the Two Truths. It can be grouped into four alternatives: a single cause producing several results, a single cause producing a single result, several causes producing several results, and several causes producing a single result. By reflecting on these investigations, grasping on the intrinsically real nature of “cause can produce result” can be eliminated.
5. Great Interdependence reasoning: This method ascertains that the ontological status of all things and events is the great emptiness, where they cannot be found at all. This logical analysis is mentioned directly or indirectly in the Fundamental Wisdom of the Middle Way, the Maharatnakuta Sutra, Shurangama Sutra, and Avatamsaka Sutra. Our body, daily life, romance, emotions, and the material world that we usually grasp as real are, in fact, only a false perception of the deluded mind. If subjected to a critical investigation and analyzed using our wisdom, then these various things and events certainly do not exist. The state of mind, as explained above, is very profound and subtle. As Lama Tsongkhapa explained in In Praise of Dependent Arising, only Shakyamuni Buddha could realize and expound the meaning of emptiness through dependent origination correctly. Elsewhere, this teaching cannot be found. Although non-Buddhists are also able to explain a little bit about emptiness, they are only explaining mere emptiness, not the true meaning of emptiness through dependent origination, so their teachings are not ultimate.
Therefore, when we study emptiness, we should not see emptiness as equal to an “utter non-existence,” otherwise we will be falling into the extreme of nihilism or non-existence. We should know that, whether existent or non-existent, these are all still extreme views of true intrinsic nature. These kinds of extreme views result in suffering, and liberation cannot be achieved. As it says in Sixty Verses on Reasoning, “If one has the thesis of real entities, Awful and vicious views arise, which give birth to attachment and aversion; from this contentions ensue.” Even if you grasp on one single thing as real, afflictions such as desires and hatred will arise from it, creation of negative karma will follow, and then revolving in the cycle of existence. In contrast, if you want liberation and want to pacify all the sufferings of self and others, then you must long for the concepts of emptiness to open your gateway to the wisdom of selflessness, so that all attachments can be cut off, like it says in A Guide to the Bodhisattva’s Way of Life (Bodhicharyavatara): “Therefore, with the desire to ward off suffering, one should develop the wisdom of emptiness.”
III. In Search of Emptiness in Modern Science
Emptiness has different interpretations in the Mahayana and Hinayana. The Hinayana believes that it is impossible for the material world to exist without something as its basis, so they posit that a smallest unit of matter must exist—the tiniest atom. For them, this is some kind of form that truly exists. From their perspective, the whole material world is empty other than this tiniest atom. This tiniest atom itself cannot be empty. This kind of emptiness is not ultimate; the emptiness that the Hinayana realizes is only part of the emptiness of phenomena.
The philosophy of modern physics is quite similar to the Hinayana view. It holds that matter must be constructed with a smallest unit as the basis. In the 19th century, people believed that the smallest unit of matter was a molecule, then in the 20th century scientists found that a molecule can be further divided into an atom. With the invention of high-tech equipment, the nucleus, electron, neutron, proton, and other concepts emerged, and in recent years, the quark and sub quark, etc., have also been theorized. Does the tiniest indivisible particle exist? For this question, contemporary physicists have two different views. One group holds the view that matter can be infinitely divided, the quark can be divided into sub quarks, and the sub quark can be further divided into the sub-sub quark, and so on. The other group believes that the division of particles must have a limit. When this limit is reached, there will not be any smaller particle.
People are now researching the “field,” which includes the electron field, quantum field, magnetic field, and so on. This field is neither visible nor tangible; it is only an energy that exists in the vacuum. The vacuum is an empty state where nothing exists. When the vacuum has instantly amassed enough energy, the smallest unit of matter will be formed, but when the density of the energy is not strong enough, the particle will disappear and become empty space absent of any physical particles—a field. Therefore, physicists believe that the vacuum and field affect each other and are the source of our material world. Without them, protons, neutrons, and other particles cannot be formed, nor can the colorful material world.
In short, modern science believes that the smallest unit of matter must be there. Otherwise, if ultimately nothing exists, then we will be in trouble. However, from the Mahayana point of view, as long as we understand the meaning of dependent origination and emptiness, then it is not difficult at all to explain the appearances of phenomena. Although modern physicists have not studied the philosophy of Madhyamaka, their research and studies on the subject are extensive compared to previous physicists, and they are even closer to emptiness now. As the French physicist Rene Descartes 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 they cannot 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.”
In fact, if we understand the philosophies of the Mahayana, then we will not doubt or worry about this at all. Precisely because things and events are devoid of an intrinsic nature, appearances can manifest within emptiness; conversely, if all things and events truly have an essence, then it is impossible for these intrinsically real objects to appear at all. Of course, this principle is extremely profound and so to understand and master it we must learn and study the philosophies of Madhyamaka. For me, among the knowledge I gained in my life, the value of the knowledge from Madhyamaka’s philosophy of emptiness surpasses all other knowledge. Only after we understand that the appearance of this world is not due to matter, but due to dependent origination, which is inseparable from emptiness, can we gain true benefit in this life.
The famous scientist Albert Einstein also said: “Time, space and matter are all imputed by our false perception.” This quote is the same as something we say in Buddhism: “All things and events appear due to the deluded mind.” Introduction to the Middle Way also says: “Although things and events are empty, they can arise from emptiness.” The scientists have racked their brains doing research and have gained some results. For example, the founder of quantum mechanics, Bohr, sentimentally said: “Whoever is not shocked by quantum mechanics has not understood it yet.” Regrettably, they have not discovered the meaning of emptiness through dependent origination. If they had learned the Fundamental Wisdom of the Middle Way or the Avatamsaka Sutra, then it would have been very easy for them to master and understand things and events at a subtle level. Therefore, while you are studying and learning the Madhyamaka, you must know how to ascertain things and events as emptiness through logical reasoning.
IV. The Superiority of Buddhism’s Unique Feature
Buddhism is neither afraid of refutation from its opponents nor afraid of not being able to establish its own view and position. As Lord Buddha said in a scripture: “Just as gold is burnt, cut and rubbed, Examine my words carefully and Do not accept them simply out of respect.” If one accepts the doctrine preached by the Buddha simply out of respect or devotion, then this is mere faith only, not wisdom. In fact, Buddhism can withstand any inquiries and scrutiny, whether of conventional concepts like causes and effects, the existence of samsara, past and future lives, or of something beyond the conventional level, such as Madhyamaka views or Buddha nature. They are all true and without faults, unshakable, and can withstand any refutation from others.
Many prominent literary figures have emerged in the past two thousand five hundred years, and many have praised Buddhism. For example, the 1950 Nobel Prize winner, British philosopher Bertrand Russell, in his essay “Why I Am Not a Christian,” rejected Christianity, causing great concern in the West. He said: “I cannot myself feel that either in the matter of wisdom or in the matter of virtue Christ stands quite as high as some other people known to history. I think I should put Buddha and Socrates above Him in those respects.”
Of course, I am not saying that Christianity is not good, but from a fair and objective position, wisdom and compassion in Buddhism are superior to in any other religion. Regarding compassion, although Christianity promotes loving kindness and Islam promotes equanimity, their scope is limited to human beings and not other sentient beings. Some religions believe that animals can be slaughtered, and some even eliminate non-believers by force. However, in accordance with the teachings of Buddhism, these sentient beings should be treated equally with love and care, without exception. Even enemies whom you hate and who want to cut your head off should still be treated with endless great compassion. Therefore, we should think and reflect about this: “For a religion that, throughout human history, encourages its followers to fully abandon the self, wholeheartedly, and unconditionally benefit all sentient beings—are there any reasons why we should not encourage and promote this religion?”
Moreover, speaking from the point of view of wisdom, after I read books from other religions, I found that, in contrast, Buddha’s wisdom is unexcelled and matchless. In Tibet, the Kangyur (Tripitaka), attributed to the Buddha, has 108 volumes, and there are more than 200 volumes of the Tengyur, the collection of authoritative commentaries written by Indian great masters, such as Nagarjuna and Chandrakirti. All of these scriptures and commentaries describe the truth of reality. You will be amazed and impressed if you read them. Therefore, the reason we pay homage to Shakyamuni Buddha is not because of mere faith. Faith can be divided into two types: superficial faith and reasoned faith. Simply having faith is not always correct. However, if you use wisdom in your observations, you will find that the Buddha revealed the truth very clearly and perfectly. After realizing that, there is no reason why you would not respect the Buddha.
Of course, the most profound philosophy from the Buddha’s teaching is ascertaining all things and events as emptiness. If emptiness is not realized, then we will be constantly busy seeking fame and fortune. As Master Chi said in “Texts Urging People to Recite Buddha’s Name”: “Possessing or failing to possess worldly things are both tiresome. When can we gain freedom from this busy life full of sweat and toil? Life is full of hardship and is never straightforward, just like the zigzag course of a river. Worldly matters are never ending, like the mountains, one after another.” As such, many are not aware of emptiness at all. This makes those of us who are aware feel compassionate toward them. In fact, life is so short, decades pass in just a flash. If we are blindly attached to our so-called career, what are the results of this in the end? The only thing we will have accumulated is a huge amount of negative karma. Therefore, we must learn and study the wisdom of emptiness.
At present, many people have a misunderstanding of what emptiness actually means because they have not studied Buddhism properly using a systematic approach. Some Zen practitioners think that: “Since all things and events are emptiness, then there are no differences between virtue and non-virtue. Therefore, there is no point in carrying out animal liberation and other virtuous activities, because these acts are discriminating good and bad.” This kind of argument is very misleading and mistaken. Although the nature of things and events is emptiness, when you have not realized this profound emptiness directly, observing the law of karma, causes and effects, and carrying out virtuous activities are necessary.
In the past, a Han monk named Hashang Mahayana (Heshang Moheyan) came to Tibet to spread Zen Buddhism. Zen Buddhism is a supreme lineage. From the history recorded in Tang Biographies of Eminent Monks, Song Biographies of Eminent Monks, and Continued Biographies of Eminent Monks, it is evident that many practitioners with sharp minds have realized emptiness after encountering Zen teachings. Despite this, Hashang Mahayana still failed. Why? Because from the beginning he promoted the practice of non-mentation (he held that all thoughts, wholesome or unwholesome, prevented enlightenment). Some Tibetans believed his words, and discontinued the traditional practices of making offerings to the triple gem in the monastery, and light offerings in front of Buddha statues. (If you have been to the Potala Palace and similar places, then you know that Tibetans have the extraordinary tradition of making offerings to the Buddha.) These actions were not well accepted by the wise ones, and so they followed the prophecies of Khenpo Bodhisattva (Shantarakshita), and invited Kamalashila from India to debate with Hashang Mahayana. At the end, Hashang Mahayana was defeated in the debate, and Tibetans re-established their tradition of the systematic approach to the study and practice of Dharma.
For this reason, following the systematic approach to the study and practice of Dharma is quite important. In the highest realization of Zen and Vajrayana Buddhism, all things and events are emptiness, and there should not be any grasping at all. But before we reach that state, we should still carry out animal liberation, recite mantras, read sutras, carry out charitable works, do our homework, and so on. We must not discontinue these activities. Otherwise, if this gateway to accumulating merits is blocked, then future liberation will be more difficult. Hence, if we have not reached the ultimate state of emptiness, then acts to accumulate positive merits should not be discontinued. In particular, these acts should be done with the mind of bodhicitta too—please remember this!
V. Emptiness Is Not Mere “Non-Existence,” but Indivisible with Clear Light Buddha Nature
Perhaps someone may ask: “If, in ultimate reality, everything is empty, then how could our thoughts and emotions, as well as the supreme merits and noble qualities of Buddha, manifest or arise?” The answer is simply that they arise from emptiness itself. Within emptiness, there is another aspect, which has the nature of clarity and luminosity. This aspect is called Buddha nature.
Buddha nature is an exceptionally profound and sophisticated concept. It is the focal point during the third turning of the wheel of Dharma. This teaching is available in both Sutrayana and Vajrayana Buddhism. In the treatises of Sutrayana Buddhism, these doctrines are most extensively elucidated by the Sublime Continuum (Ratnagotravibhaga) and from the sutra point of view, most extensively elucidated by the Tathagatagarbha Sutra. In Vajrayana Buddhism, it is elaborated in detail in the Web of Magical Illusion and Hevajra and Hevajra.
Since we posit that Buddha nature exists, then how is this existence different to that of the self, or atman, that non-Buddhists also hold to exist? The Madhyamakavatara and its auto-commentary cited the doctrines from the Lankavatara Sutra to explain the differences between the existence of Buddha nature and the existence that the non-Buddhist and Hinayana assumed; this is quite evident to those who have studied it before. The existence of the self, or atman, is not free from grasping. They assume that something truly exists and grasp on its existence. Conversely, Buddha nature is the ultimate truth of reality, which is non-dual and indivisible oneness with emptiness. It is a state without any grasping. This ultimate truth of reality is equivalent to the “original appearance” described in Zen, which is what we perceive upon enlightenment. This state is also indivisible with emptiness. In order to achieve this state, the Sutrayana employs either a logical analysis or doctrines from Zen Buddhism. For the Vajrayana, esoteric practices such as focusing on vital points within the channels and wind energies, and visualizing a deity can be used to help practitioners to achieve this state swiftly. In addition, using the most profound and supreme Dzogchen (Great Perfection) practice, which requires a blessing and supreme pith instructions from a guru, the nature of the mind, or the clear light Buddha nature, can also be revealed quickly.
If we are using the pith instruction method to explain this state, it is described that whether it is the external material world, or the internal subjective experience of the mind, their nature is emptiness. This is the doctrine of the second turning of the wheel of Dharma. At the same time, while their nature is emptiness, their clear light never ceases and it has the quality of clarity and luminosity. This is the doctrine of the third turning of the wheel of Dharma. Of course, the nature of things and events is not mere emptiness alone, or the mere clear light alone. It is unrealistic to use our dualistic mind, or words, to express this nature of reality. Doing this is similar to attempting to measure the whole universe using a small piece of equipment, or using the wings of a small bird to measure spacious endless space. Only after you truly realize that unimaginable state do you know how it feels, just like the Zen master said: “Just like when you drink water, whether it is cold or warm, you can feel it yourself.”
Since the state of Buddha nature is so profound and subtle, is it possible for ordinary people to learn about it? Yes, it is possible. Omniscient Mipham Rinpoche, great master Lama Tsongkhapa, and other eminent masters have described the doctrines of emptiness and Buddha nature in their commentaries on sutras and treatises. Although we cannot completely realize the nature of reality in a manner similar to those enlightened beings, we can still learn about and study it from the treatises written by all the masters. From these, we can gradually realize the nature of the mind.
What is specifically available in relation to the doctrines of Buddha nature? From the Sutrayana, you can study the Five Treatises of Maitreya, which includes Distinguishing the Middle from the Extremes, Distinguishing Dharma and Dharmata, and the Sublime Continuum. You can also study Nagarjuna’s In Praise of Dharmadhatu. On this basis, if you want to delve deeper, then you will need to study Vajrayana’s Web of Magical Illusion. Finally, the most profound and subtle way to study this topic is through Dzogchen (Great Perfection) and Mahamudra.
For ordinary lay practitioners, such as students and lecturers from Peking University, it may be difficult to immediately master the profound state of Dzogchen. However, even if you are not able to master it now, at least you should know that the most subtle and profound knowledge in this world is the doctrine of emptiness and Buddha nature, which are the ultimate meanings Buddha expounded during the second and third turnings of the wheel of Dharma. From the point of view of pith instructions, these two are articulated by Bodhisattva Manjushri and Bodhisattva Maitreya. Hence, if intellectuals want to learn and master Buddhism, it is necessary that they study and learn the many scriptures and treatises. However, it is not enough to learn and study them literally. You also need to put them into practice for them to be truly useful.
Some students and lecturers here may have previously studied Tibetan Buddhism, while others may have studied Han Chinese Buddhism. If you know about Tibetan Buddhism, then you will know that we have many treatises about the middle way and Buddha nature. I have also translated some of them into Chinese. In the future, when the opportunity arises, we can discuss and learn about these treatises together. During the course of the discussion and during your study, if you master and realize the wisdom of emptiness, then liberation is certainly within reach. In contrast, if emptiness is not realized, then it is impossible to reveal the nature of mind, or gain any fruit of enlightenment of the arahat, bodhisattva, etc. Hence, we can conclude that all other virtuous activities are only the indirect causes for liberation from the three realms; however, realizing emptiness is the direct cause.
VI. A Few Suggestions and Advice for Intellectuals
1. Cultivating an Altruistic Mind
Presently, many people are confused by the idea of inherent existence. Whether they are teachers, university students, or business people, they become entangled in the net of samsara. In order to counter this confusion, an understanding of the Buddhist philosophy of emptiness and dependent origination is especially needed. Only by gaining some understanding of emptiness at an experiential level can we weaken our attachment toward daily trivial matters. In this way, we will not blindly pursue things and recklessly act against the law of cause and effect.
Through my observations, I find that people living in big cities have many differences to practitioners living on the top of mountains. People in the city spend and waste their precious human rebirth in acquiring houses, money, romance, and families. In fact, if we live just for the sake of surviving, then our life is no different from that of an animal. Many people advocate mammonism, philistinism, and hedonism. They unscrupulously seek money. Not only do they neglect their next life, they have little knowledge about values in this life. So what are the important values in this life? They are to be satisfied and content with what we have, have fewer desires, respect our parents, and long for wisdom and other virtues. These are quite important for people living in this world.
Now, however, many students have no interest in these values. I’ve visited many universities, and I saw many students on the campus not doing very much work. They spend all day long surfing the Internet, looking, for example, at porn. What they are doing doesn’t bring any value to their present and future lives. This is completely unreasonable. In fact, as a university student, you have a responsibility to all mankind and the future of your entire community. In some foreign countries, they educate their children to believe that: “The hope for the future of humanity is in your hands,” to inspire children to act with discipline and morality. Similarly, for you, students of Peking University, you should also frequently remind yourself in the same way. Mastering the profound state of emptiness and Buddha nature may be too difficult for us now. However, we should at least check if we have an altruistic mind.
Albert Einstein once said: “A hundred times every day I remind myself that my inner and outer life depend on the labors of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving. I also believe that a simple and unassuming manner of life is best for everyone, best both for the body and the mind.”
At present, many college students, civil servants, teachers, and doctors are only living their lives for themselves. This phenomenon is saddening. Of course, this phenomenon is also related to today’s education. They were brought up and nurtured with the idea that “we should strive for wealth, status, and fame.” What will be the consequences of this? It can only be that everyone becomes very selfish. Although verbally promoting a harmonious society, in fact, they seek nothing but profit, which is contrary to their promises and words.
To change this trend, we should start with ourselves, cultivating bodhicitta bit by bit to benefit all sentient beings. As a monk, I have spent a long time studying Mahayana Buddhism. What I have found is that, ultimately, the Mahayana doctrine can be summarized in two words: “benefiting others.” There is nothing as profound as this doctrine. Tibetan Buddhism and Chinese Buddhism both belong to Mahayana Buddhism. However, if we do not have the mind of benefiting others, then we are not worthy of the name Mahayana. The doctrines of emptiness and tathagatagarbha are profound and excellent. For those who have the faith and exceptional karmic link, it is possible for them to learn and study these. However, for most people, if you don’t have professional guidance and just casually read a book or two, it will be difficult to master their true meaning. For this reason, we must know what is most suitable for us based on our capacity, and that cultivating an altruistic heart is suitable for every practitioner. If you are a teacher or student in higher education but you are not Buddhist, this altruistic heart is still essential. With an altruistic heart, as students, when you graduate and leave school, whatever you do will be meaningful. Similarly, as teachers, when new groups of students start, if you always have an altruistic heart, then whatever you do will be meaningful for you and your students.
2. Recognizing the Existence of Past and Future Lives
I would now like to stress a point: Modern people should establish a correct life-view. Life-view refers to the goal of human beings, their values, and meaning. It is the primary component of the world-view. In particular, it is expressed as the view of happiness and suffering, and living and dying. Individuals in this world have different preferences and goals. Thus, they have different life-views. However, for Buddhists, our life-view must include the following two points: first, to believe in the law of cause and effect, and second, to be aware of the existence of past and future lives in samsara. If you observe these two points, then your life, work, and goals will improve ethically. Conversely, if you don’t believe that positive actions bring happiness and negative actions bring suffering, and don’t believe in the existence of past and future lives, then your behavior will be extremely blind.
Therefore, from now on, we must have a new outlook on the meaning of life and make appropriate changes. In the same way as Buddhists do, we should recognize that positive karma brings happiness, negative karma brings suffering, and that past and future lives exist. Some may question: “Although the Buddhist view of life is so, it is not necessary that everyone should have the same life-view.” However, we must understand that this life-view is very important in our present society, and can fundamentally reverse unhealthy behavior in society. Some people have never believed in the existence of past and future lives, but just because they don’t believe in them doesn’t prove that they do not exist, unless they have a grounded reason. Among the books I have read, from ancient times and the present, so far I have not found anyone who has a grounded reason to conclude that past and future lives don’t exist. Over the years, I have also discussed and investigated this topic with many scholars, doctors, university professors, and scientists. Although some people do not recognize past and future lives, they cannot give reasonable grounds to support their refutation thesis.
In contrast, establishing the existence of past and future lives is abundantly demonstrated in supporting facts and proof. Newton said that: ”After a human dies, the soul still exists.” Of course, Newton may have been subject to the influence of Christianity at that time. According to some sources, out of the work Newton produced during his lifetime, over 80% of it is about theology. Even though he was a scientist, only 20% of his work is about science. We can see that scientists do not all deny past and future lives, and some have a strong interest in this topic. Besides this, Khenpo Tsultrim Lodoe also composed the “Treatise of Past and Future Lives.” I have translated this work into Chinese. Many people have read it and realized that there are some people who can remember what they did in their previous lives. Those readers could not find any grounds to refute this fact. Through this solid proof, true stories, doctrines, and reasoning, the readers started to change their views.
As teachers and students from a reputable university, you must establish a correct outlook and view of life. Otherwise, no matter how brilliant your worldly knowledge is, if you do not believe in the existence of future and past lives, then you will not treasure this short life and accumulate merits. Instead, you may unscrupulously use this life to act against the law of karma, creating all sorts of negative actions. You should know that if you create negative karma in this life, even if the fruit of suffering hasn’t ripened immediately, like eating poison, sooner or later it will bring suffering. Therefore, the correct view of life is extremely important for everyone. With this, whatever you do will be meaningful.
Epilogue
I did not do any preparation for this discussion today. I just casually talked about my day to day experiences. All in all, for a Buddhist practitioner, from the perspective of the view, it is important to understand Madhyamaka and Buddha nature. To do that, we need to listen to and contemplate the Dharma over a long period of time. From the perspective of behavior and action, you must practice altruism to benefit others. I have explained this in detail in my teaching on A Guide to the Bodhisattva’s Way of Life. If you have time, I advise you to read this book. This book will definitely help you. At the same time, I hope that everyone can reconsider their life-view: “How have I lived my life so far? If past and future lives do exist, what should I do now?” You must consider this issue seriously.
OK. That is all for today. Thank you very much, especially the lecturer from the Philosophy Faculty who provided this opportunity. If you have any questions or ideas, we can discuss them.
