Dharma Education in a Technologically Advanced Age
Talk at the Hong Kong University of Science and Technology
November 24, 2011 evening
MC’s opening words:
Good evening! I am Chair of the “Chinese Students and Scholars Association”. We are very honored to have invited Khenpo to the Hong Kong University of Science and Technology to share his wonderful thoughts at our “Outstanding Scholars Lecture Series”.
Today’s topic is “Dharma Education In a Technologically Advanced Age”, which was especially chosen for us by Khenpo. Now, please welcome Professor Huang Minhao of the Faculty of Humanities to say a few words of welcome —
Professor Huang Minhao: I am very honored to be invited to say a few words!
Today’s keynote speaker is Khenpo Sodargye. Khenpo is from Luhuo, Garze County, Sichuan province. He is currently the chief Khenpo in charge of Chinese monks at the Larung Gar Serthar Buddhist Institute. As Khenpo felt deeply that it is not easy for Chinese Buddhists to come into contact with true Tibetan Buddhism, he has translated a large volume of Tibetan sutras and sastras into Chinese, and also taught using skillful means. Over the last 20 years, Khenpo frequently taught and translated. His publications number over 100, including translations on the Middle Way, Prajnaparamita, Buddhist logic, Abhidharma, Vinaya (precepts); as well as original books and teachings, a truly vast body of works.
In recent years, Khenpo has used technological means like the Internet and web broadcasting to teach the Dharma. He has also initiated the call to “Ignite Love” by advising and encouraging Buddhists not to neglect those in one’s immediate surroundings who need help. At the same time, he set an example himself by establishing places like primary schools and aged-care centers.
In the 1990s, Khenpo taught the Dharma around the world. He has been to many places, including India, Bhutan, Nepal, Japan, Singapore, Malaysia, Thailand, USA, Canada, France, Germany, Netherlands, and the UK.
Khenpo has given talks at many universities such as Tsinghua University, Peking University, Renmin University of China, Fudan University, Nanjing University; as well as Chinese University of Hong Kong and Hong Kong Polytechnic University. We are extremely honored to have him here to speak to us. Please —-
Hello everyone! I am very happy to come to the (Hong Kong) Science and Technology University to talk with you all. Professor Huang mentioned in his introduction that there are over 100 of my books, but actually, most of these are edited works of my teachings; the specific works he mentioned are my translations of treasured Tibetan commentaries.
I do not have confidence in my own books, but I have confidence in the translated sutras and sastras. There is profound meaning embodied in them, these are very valuable. In the past, for historical reasons or because of language barrier, many people did not really understand Tibetan Buddhism, so I aspired to translate the teachings of some famous Tibetan monks and masters. During the translations, there may have been a few errors due to my limited abilities. But I have a particularly rigorous attitude towards translations, so there should not be any major issues.
Worthy of note is that in my translations, a portion belongs to extremely rare Tantric teachings of Tibetan Buddhism, which are rarely shown to the public. These were given permission by Kyabje Khenchen Jigme Phuntsok Rinpoche for translation, so they require the corresponding initiations before being allowed to read it. There are also some more publically available Tantric teachings, along with rare Chinese Sutrayana sutras and sastras. These were also translated after consideration that they may be of benefit to future generations. The majority of the remaining works were of my Dharma talks edited by some individual volunteers, which then became books. I would like to clarify this in passing.
A. Disequilibrium in technologically advanced ages
The topic today is “Dharma education in technologically advanced ages”; I really like this topic. Because now is a technologically advanced age, and yours is also a university of science and technology. It should be very meaningful to probe into science and religion here and now. Otherwise, as technology becomes more advanced, if it loses the guidance of religion, then it would be hard to say whether it benefits or harms humanity.
Einstein said: “Science without religion is lame, religion without science is blind.” After pondering this, my view is: when science has parted from the guidance of religion, then the progression of this kind of science may very well harm nature, society, and humanity. What is harmful would not be accepted, so it cannot walk fast or walk far; it might even fall down, just like a lame person. At the same time, if religion cannot keep up with the times and be up for scientific validation, it would also be difficult for its teachings to be widely trusted. It is like a blind person who is not sure of the direction, resulting in the followers also having doubts about “blind cultivation and refinement”.
Of course, what Einstein meant about religion – especially a religion that can guide science, is not necessarily only Buddhism. But through many of his words one can see that he held Buddhism in high esteem. As intellectuals at a science and technology university, I believe it is necessary to pay attention to the understanding of such a scientific pioneer. And this attention may help to resolve the disequilibrium in contemporary society.
Where is the disequilibrium? The tempo of people chasing after materialism is too fast, simply too fast! This should be very apparent to you all.
Widely speaking, we can look at people’s footsteps. According to a British report: today’s walking pace is 10% faster than 10 years ago. If it is 10% faster now than before, then what about 10 years later? Definitely even faster. In order to make more money, do more, one has to increase the pace. People often say: “time is money, efficiency is life”, but this view has a different meaning to when philosophers talk about “time is life”.
Today’s lecture takes two hours. To some, perhaps it really was exchanged with material seeking life, exchanged in order to find spiritual comfort. But is it worth it? It should be worth it. You all know that with technological development, compared to 50 years ago, there has been rapid development in material life. One can say as different as heaven and earth. But at the same time, have people’s ethics and morals also rapidly elevated? Are people’s heart and spirit still tranquil, still happy? Definitely not! All wise ones widely acknowledge this. Then what is this? This is disequilibrium!
When people only focus on the material without the religious discipline and encouragement on good-heartedness, and let conscience vanish, many unthinkable things start to frequently occur. For example, “toxic milk powder”, “using Sudan Red G as food coloring”, “soaking fish in Malachite green”… these are the results of when science is in the hands of ambitious people who have no shred of humanity.
It is very fast and easy for these “scientific workers” to invent or produce something because they command certain technologies. But because they lack conscience, and do not fear cause and effect like the ancients; when they only consider themselves and do not care about others, they can commit anything. In these instances, they are supposedly human, but in really they are not much different to animals.
As for many ordinary people, although they wear colorful clothes, enjoy greater luxuries in different areas of life, but their inner worlds are increasingly empty. Even between parents and children there is not much love. To make a living, parents busily work everyday; they only think about career, money, status, and not much else. What can the children learn? Pretty much the same. So from family to society, as material desire expands, the ideas of good-heartedness – giving back to society, preserve the world, benefit all lives … become less each day.
Once the material standard of a society or country becomes higher and higher, yet the ethical standards or humane accomplishments become lower and lower, this is the so-called disequilibrium – spiritual and material has lost balance. Is this imbalance a progression or a regression? It is worth studying by experts.
B. Buddhadharma education is needed today
As a Buddhist, what I wish for each person to know is: in today’s world, in order to adjust this disequilibrium, people need the education of Buddhadharma.
Just then a student asked me: “What do you call the clothes you are wearing?” I said: “According to Buddha’s precepts, they are all called kasaya (monastic robes).” As someone wearing kasaya, regardless of being in academia or amongst ordinary people in remote areas, I talk about Buddhism’s basic ideas anywhere. Why do I talk about them? On the one hand, it is because after I studied Buddhism, I have truly received many benefits, which may be difficult for others to understand. It is a matter of “as one drinks water, only the drinker knows of whether it is warm or cold.” At the same time, I have also profoundly realized that all the teachings from the Buddha through to the Indian, Tibetan, and Chinese great monks and masters are priceless treasures. Worldly wealth, status, and happiness can never be mentioned in the same breath. Of course, this is my personal view.
On the other hand I also believe that this is what contemporary people need. When I share the Buddhadharma with everyone, I am not after anything. Nor do I just say that, but harbor various hidden intentions. Of course, as an ordinary person, it is not possible to have no hint of selfishness at all. But I truly place most of my thoughts and efforts into communicating the Buddhadharma: the Buddhadharma is so sublime and people need it so much, no matter how exhausting and difficult, I am still willing to spread it. Even if I only help one person to grasp compassion and wisdom, to experience an expansive and relaxed state of mind, I would be very happy and relieved. If I gifted money, no matter how much I give, it would be used up quickly. But if it is a gift of an idea, even if it is only a small, right thinking, its value far exceeds the former.
This is why no matter in Tibetan or Han regions, when some higher education institutions ask me to go, so long as I have the time, I go, even if only a handful of people are willing to listen. It is the same when people in remote areas ask me to go. When I go to give a Dharma talk, I always go with a good heart. It is not for anything else, but purely because they need the Buddhadharma.
Especially in today’s society when the human heart is turned outwardly, at a time when ethical behavior declines daily, a huge chasm has appeared between technological advancement and ethical and moral waning. This is when teachers and students with relatively higher accomplishments are alerted to this issue, and have even started to search for a solution.
Actually, this is not impossible. At the same time as developing technology, so long as we gradually pay more attention to this issue and change the way we think, then through collective effort it is entirely possible to reduce this chasm. Particularly for intellectuals from higher education institutions, when you step into society now or in the future, you must first recognize the importance of religion. Otherwise, as soon as Buddhism is mentioned you think it is superstitious, you believe that it is relegated to grandmas and grandpas, “We are 21st Century youths; we look forward to a beautiful, happy life…” Yet, when in reality you face worries, pains and sufferings, and even death, you are forced to descend from false high mountains to return to the real ground. When you land on your two feet and look around, you might not necessarily find such precious ideas.
Therefore, regardless of which research area you enter be sure not to neglect the mysterious powers of Buddhism. Its effect on the minds of people of this society is irreplaceable, including all of the students here. In fact, all your deepest confusions and sufferings can be solved by Buddhadharma.
There is an important part in Albert Einstein: The Human Side, which may shed some light. Early in December 1950, Einstein received a letter from a 19-year-old university student who said: “My problem is this, sir, ‘What is the purpose of man on earth?’” Then he poured out his various uncertainties, like “I know not who put me into the world, nor what the world is. I am in terrible ignorance of everything…. I find myself tied to one corner of this vast expanse, without knowing why I am put into this place rather than another”… just like many university students nowadays, he had many strange and interesting questions.
Within days of receiving the letter, Einstein personally wrote a sincere reply. He first acknowledged the university student’s thinking, but wrote: “In my opinion there can be no reasonable answer if the question is put this way…… Nevertheless we all feel that it is indeed very reasonable and important to ask ourselves how we should try to conduct our lives. The answer is, in my opinion, satisfaction of the desires and needs of all, as far as this can be achieved, and achievement of harmony and beauty in the human relationships. This presupposes a good deal of conscious thought and self-education. It is undeniable that the enlightened Greeks and the old Oriental sages had achieved a higher level in this all-important field than what is alive in our schools and universities.”
I remember this clearly. From the last sentence – “It is undeniable…” we can see that Einstein clearly leaned towards the thinking of ancient philosophers when it comes to ethical and moral “conscious thought and self-education”.
Many young people today want to change the world, like Steve Jobs, benefiting the entire world with a particular career. But if there are no prior causes and conditions, no matter how hard you wish for it, there is no certainty that it can be realized. You can read one biography after another of successful people, attempt again and again to follow their steps. However, from the perspective of a Buddhist, perhaps you have intelligence, have perseverance, but without previously accumulated merit, even if you invent something, it may not eventually be acknowledged by society.
Therefore, to live in the world, as Einstein said, you should try utmost to fulfill others’ wishes and to build harmonious relations. As for the fundamental questions such as this life and the afterlife, these cannot be resolved by ordinary thinking. You should look towards the ancient Greek philosophers – Socrates and Plato from before BCE 400, and search amidst their philosophical ideas. Even today, even in China, these are still considered the essence of Western thought.
However, although those ideas also talk about the soul, and say that one goes to heaven or hell after death, on a more mysterious level, they do not enquire as deeply or as thoroughly as Buddhism. Therefore I believe that what Einstein meant by “old Oriental Sages”, should be pointing in particular to Buddha Shakyamuni, born 2,555 years ago. Buddhist teachings and culture can be said to be all encompassing, and is very worthy of study by today’s people.
I have been studying Buddhism for a relatively long time and read quite a few books. Those of Sutrayana, Tantrayana, in Tibetan, in Chinese, of Tibetan, Chinese, and Theravada tradition… the more I read the more I feel that Buddhist wisdom is the most outstanding. Everyone here is an intellectual, and intellectuals should also pursue the wisdom of Buddhism. Professor Arnold Toynbee (British historian) said: “…to solve the social problem of 21st century, we have to rely on the teaching of Confucius, Mencius, and Mahayana Buddhism.” I believe further that the more advanced technology is, the more Buddhism cannot be forgotten. The more society is in disequilibrium, the more Buddhadharma education is needed. It is very unscientific to cast it aside with a question mark, or reject it as superstition just because it is not understood or because it is mysterious.
C. Buddhist concept of compassion is never outdated
We only have to analyze it scientifically and objectively to then find that no matter how the times change, when it comes to the inner world that people are most concerned about, many of Buddhism’s thoughts are still the most profound. They are always what people in society need and are never outdated.
For example: “compassion”. Buddhist compassion teaches people to love and care for humans, animals, and all living beings. In Western understandings there is a blind spot: it is believed that animals have lives, plants have lives, so to kill an animal or a plant one commits the same misdeed. Actually this is not correct: firstly there is a big difference between animals and plants; secondly on the level of “killing”, it is excessive to believe that the misdeeds of both are the same. However, the lives of humans and animals are the same, thus, Buddhist compassion has always encompassed all animals.
This concept of compassion should be a very good theoretical support to animal conservation nowadays. Otherwise, when these organizations are criticized, it is very difficult to explain using other theories. Often, even when non-Buddhists discover some animal being brutally killed, they also naturally cannot bear it and feel sympathetic. From these snippets of life we come to know that this vast conception of compassion is very suited to humanity. No matter how advanced science is, for a human – we, or others to say: “Because of technological development, I no longer need compassion”; is unfounded, any time, anywhere.
Then there is “non-violence”. Buddhism’s “non-violence” does not carry any political connotation. It is a teaching and discipline for practitioners, like the four rules for samaneras taught in Vinaya Sutra: “If others hit me, I do not hit back; if others scold me, I do not scold back; if others are angry with me, I do not anger in return; if others defame me, I do not defame in return.” This principle of cultivating a heart of tolerance is what’s called non-violence. Apart from practitioners, do ordinary people need this principle? They do.
Some believe that this is very cowardly, that a cowardly ethnic group would be swallowed by stronger nations, so one should fight back. Yet, throughout the 18th and 19th centuries the process of various countries holding weapons and slaughtering each other is neither scientific nor beneficial from today’s point of view. Peace and humanity are the best ways of solving any conflict.
Ordinary people may occasionally be slightly moved by the idea of “non-violence”, but it is difficult to profoundly understand it and implement it the way some great people did. Mahatma Gandhi once said: “My values are very simple: truth, nonviolence.” On top of his understanding, if you add the teachings of Mahayana Buddhism, it then becomes the compassion that I previously talked about. Therefore “compassion”, in this world, in any corner of society, is needed.
When this compassionate mind is truly embraced, one is able to endure even the harm of bitter enemies. Those who do not know of Mahayana ideas may not understand this type of noble endurance. But once you have learned Buddhadharma and gradually deepen into it, you will understand.
The story of Khenpo Kunga Wangchuk deeply moved me. During the “Cultural Revolution”, he was imprisoned for over 20 years and went to India after his release. In those years, the abuse in prisons is unimaginable. Although I have not been inside, I have seen many “criticize and struggle” sessions (form of public humiliation). For lay or monastic people, it was as if hell has descended on earth, extremely terrifying! After arriving in India, one Master asked him: “During these 20 years of torture in prison, what was your greatest fear?” He answered: “My greatest fear, was for anger to rise against these people who were harming me, and for me to lose my compassion.”
During that time, he did not fear being starved to death, or beaten to death, but that he would lose his compassion. This is true practice. Putting aside ordinary worldly people, his state of realization is beyond the reach of even those of us wearing kasayas and studying, contemplating, and practicing for years in monasteries. Try to think, if we were placed in that environment, how would it be? Someone beat me today, “I must remember who it is, once I have a chance, I will not hold myself back”, more like this? However, for those who have truly brought the Mahayana concept of compassion into their heart, it would be completely different.
There is another Master in Qinhai province who was also subjected to daily “criticize and struggle” sessions. The sessions were like this: the person subjected to criticism stood in front of everyone and talked about his mistakes first: how he practiced Buddhism etc…then one or two people came up to beat him. Every time he was beaten, this Master used it as an opportunity to practice endurance, and adopted the Three Supremes. The Three Supremes are: before doing any good needs, first generate Bodhicitta with the intention that everything one does is for the benefit of all beings; then in the middle maintain an independent and non-attached practice; finally dedicate the virtuous merits to all beings. This is the most crucial practice in Buddhism: practicing Supreme Bodhicitta, Supreme independence, and Supreme dedication of merits are the Three Supremes.
When he was about to be beaten, he vowed: I am being beaten today. In order to benefit him and all beings, I vow to generate Bodhicitta. When he was being beaten, he protected his mind to ensure that anger did not rise. After being beaten, he dedicated the merits of his practice of tolerance to the people who beat him. Sometimes he would recite the complete Aspirations of Bodhisattva Samantabhadra. Of course silently, without moving his lips, if his lips moved he would be beaten again. If there was not enough time, or he was beaten all the way home, he would recite shorter verses of dedication. Once home, he also just finished dedicating the merits, so he was very happy because his practice was complete.
The compassion and practice of these great masters are moving and worthy of songs of praise. Unfortunately this concept of compassion is now very rare in university education. Philosophy departments or research at many higher institutions either uphold Marxist Materialism or focus on Eastern and Western philosophical theories. When later generations edit these theories, they also deleted the less accepted ideas. There is actually a great deal of difference between this kind of religious education syllabus, and true religious theory or teachings on actual practices.
Therefore, teachers and students, at the same time that you are doing scientific or religious research; I hope that you can also study genuine Buddhism. Be it Buddhism from the Tibetan or Han traditions, only when you have explored it and practiced it can you truly understand the ideas in Buddhism, and understand that the concept of compassion is never outdated.
D. What kind of changes would Buddhadharma bring us
Actually, these concepts of “non-violence” or “compassion”, at the end of the day are the same as having a kind heart. If a scientific worker, a teacher, a public servant have a kind heart, then their guiding principles would be noble and they would not veer off track. Thus, to borrow the education of kind-heartedness to change some status quo is a wise move. Otherwise, schools will become commercial organizations.
The famous US higher education thinker and revolutionary Robert Maynard Hutchins once said that, when a school takes certain actions in order to make money, it definitely loses its spirit, and at the same time usually cannot obtain money. This is very tragic, but is also very real.
There are some schools that enrol many students for commercial or other reasons, but not many actually learn any knowledge. Why is the rate of unemployment so high, and more and more students cannot find jobs after graduation? It is because during their time at university, they have not been well prepared; they have not learned any real knowledge – whether technical, or ethical. In name they are university graduates, but in reality they have not reached that level. So when they enter society, whether personally or professionally, they face challenges.
Actually society really needs talent, in all types of public and private organizations. Yet at the same time, many graduates cannot find jobs. Even some PhDs or post-doctorates stay unemployed for five, six years, and as a result become out of sync with society. Of course, this also has a lot to do with oneself. Quite a few students now are all over the place, spending all their time online, or besotted with menial worldly matters, wasting valuable time. Perhaps there are many other factors in this, but most fundamentally, in the process of teaching and learning, the contemporary mind is no longer like the ancient one. A mind that truly thirsts for knowledge is very rare now.
I once asked a PhD graduand: “How much knowledge did you learn at school?”
He said: “Didn’t learn much. It was passing time, just to get a piece of certificate.”
“How come it is like this?”
“Not just me, the other students are the same, going to school is just muddling through!”
He was always counting the days until graduation. I do believe that not all students are like this, but this phenomenon indeed exists. If he learned Buddhadharma whilst at school and understood how to discipline himself using right thinking and right mindfulness, to observe himself, knew to repay the four debts or gratitude, then he would not have been so scattered and would definitely have learned much.
The four debts of gratitude are towards: all beings, parents, the country, and the holy teachings. Actually you are at university, you should also know these four points, know how to be grateful and to repay the debt of gratitude.
Firstly we must repay the debt of gratitude to our mother and father. Mother and father toiled for scores of years to nurture us, to care of us; we must hold that dear in our heart. We must also be grateful for all beings and the country. Many people feel that these have nothing to do with them. Actually it is not like that. Finally to teachers, we rely on teachers to receive knowledge; hence we should not forget their kindness. Although I am now a monk, I am still especially grateful to my teachers, including primary school teachers. Even if they have only given me one line of teaching, I firmly remember them. Even if I cannot directly repay this debt of gratitude, I do my utmost to practice, to do good deeds, then quietly dedicate the merits of these to them.
Today is Thanks Giving, right ? It is a Western holiday, the fourth Thursday of every November. It truly is very important to have a heart of gratitude. There is a song called My Thankful Heart, many people know how to sing it and the lyrics are very good. It upwardly guides one and can let a sense of gratitude rise from within people’s hearts. People nowadays have a habit of complaining about society and about others, “this is unfair”, “that is no good”… when you have this mentality, you would not be at ease. Especially for young people, because of emotional confusions, daily life conflicts, they often bury resentment in their hearts. I even read in a book that one person, because of breaking up with his girlfriend, killed more than twenty innocent lives.
Yet, if we learned Buddhadharma, we have a thankful heart, we become more rational, more relaxed. Buddhism believes that the better you learn the more you are at ease, your mind is more spacious; because you are less attached, your pain and suffering also lesson.
Therefore, when you have Buddhadharma, you also have happiness. I most admire those who practice in quiet mountains in Tibet. They live simply without wealthy material lives, and exactly because they live simply, they do not have strong desires, no attachment to buying houses and cars, so no anxiety of repaying mortgages; no competition, so no sense of injustice… in a word, they live in an inner awakened awareness, enjoying the happiness of life.
In the “Times” 2011 ranking of Asian universities, Hong Kong University of Science and Technology was ranked first, Hong Kong University was second, National University of Singapore third, Tokyo University fourth, Chinese University of Hong Kong fifth, Peking University 13th, Tsinghua University 16, National Taiwan University 21… I remember it thus.
From this ranking, I believe that you are at the apex of scientific research and you must have made many breakthrough developments. However, you are still human, so you cannot be separated from life and death. So apart from scientific knowledge, what do you know about the great matters of life and death? If you understand the religious or Buddhist spirit of benefiting others, and use your knowledge to change the world, to benefit all beings, this is of course ideal. But if you are not able to do this, yet just based on your understanding of “impermanence” and other Buddhist ideas, you practice these in your daily life; it would also be an immense personal gain. Otherwise, it isn’t necessarily true development if you merely develop outwardly along with technology without giving expression to inner values.
When the US Hubbard telescope reached the zenith of its scientific observation, former president Nixon said that man’s knowledge and technology have already conquered outer space, but they cannot conquer man’s inner space. Inner space is the question of spirit and heart. No matter how advanced science is it can only complete material observations. Observations of the inner space cannot be completed if we only rely on scientific methods and not on spiritual practice.
As such, scientists like Einstein all believe that their exploration of the cosmos and materiality is but a portion of the whole. When they make conclusions, they use words like “perhaps” and “possibly”, rather than affirm that they have reached the absolute.
What I am trying to say here is that: no matter what your specialization is, when you are young, you should learn some Buddhist ideas. It is fine if you just want to know a bit out of curiosity, but it is better if you can spend more time to not only know it, but also to actually practice it.
E. Correcting wrong views towards learning Buddhism
1. Do not wait until you are old
Actually learning Buddhadharma is no less urgent than our pursuit of a livelihood. Some say: “Right now I want to start a family, establish a career, achieve something; I will learn Buddhism when I am old.” But when that time comes, your energy, the causes and conditions perhaps have already disappeared. As the saying goes “Don’t wait until you are old to cultivate the path. The solitary graves are filled with young people”. When you wait until you are old and grey before starting to cultivate the path, you will already be muddle-headed and slower to understand.
If there are not sufficient causes and conditions then that is another matter. But the interesting thing is that in this day and age, there are many higher education students and teachers who have abundant causes and conditions. A while ago, our Buddhist Institute in Larung held a “University Student Summer Camp”, some of the students here also attended. I felt then that many students are not simply interested in Buddhism; in fact their level is pretty high. In addition, they have personally experienced many scientifically inexplicable phenomena. Some could remember previous births, some directly sensed Buddha and Bodhisattva’s blessings in dreams or during the day. Some came across obstacles and as soon as they prayed there was a clear response… Of course, as intellectuals, it is not enough to merely rely on feelings or forms. You should seek theoretical explanations to consolidate your belief. Therefore, if there are sufficient causes and conditions, you must grab onto them.
2. If you believe in Buddhism, state it clearly
In terms of beliefs, things are very open in Hong Kong, “I am a Christian”, “I am a Buddhist”… senior administrators, teachers, or students can all say it candidly. This is very good. Otherwise, you might be clearly studying Buddhism, yet you insist that “I am not, I am not studying Buddhism”. This is not necessary.
What I really envy is that here, a person with belief is recognized by others who believe that he is a good and very reliable person, because at least he acknowledges “what goes around, comes around”. And exactly because he has belief, everyone trusts him more, letting him take on the role of accountant, or department head. But in some places it is exactly the opposite. If you are studying Buddhism, everyone will show you contempt and treat you like a “freak”. You would also tremble with fear and slowly start to believe that you are pretty strange.
I think it is better to be more frank, especially for Buddhists. If you believe in Buddhism, then say so. I once met a senior administrator who has taken refuge (in the Buddha, the Dharma, the Sangha) for a long time, has a Buddha altar at home, and has been chanting the name of the Buddha for a while. Yet when I asked him: “Are you a Buddhist?” “No, no, no, I am not! I only research Buddhism, I like to read about it, but I do not believe it, we do not believe in these…” Actually this is entirely not necessary.
Of course, no matter what one believes in, it is difficult to change, because it is on the inside. You believe in Marxism, Christianity, Catholicism, Confucianism… it is fine to believe in any of these because the existence of any religion has its reasons. Even if you are not a Buddhist, we still respect you very much. This is causes and conditions, and this is the reason why Buddha said: “all dharma arise due to conditions, all dharma cease due to conditions.”
But I would like to remind everyone that those deeper ideas of wisdom and compassion are truly the essence of human thought. Why is it the essence? I do not need to convince you as a Buddhist. So long as you open your eyes and look at the long years of change that history has endured, to see what Buddhism has endured, then you would also come to the same conclusion. Therefore, I hope that everyone can choose a religion with wisdom, and receive an education with wisdom.
3. Study Buddhism but do not only focus on the form
In fact what Buddhism emphasizes the most is wisdom. Regrettably, most Buddhists remain only at the level of form. It is the same here in Hong Kong, many people often learn Buddhism in order to receive some blessings for security. If you pray to the Buddha, will you be blessed with security? Of course you will, but this is not the fundamental. The most fundamental part of Buddhism is to carry out the education of the Buddhadharma. Particularly for intellectuals, when you are studying Buddhism, you must study its essence then you are able to obtain true understanding. Once you have solid understanding, your faith will be indestructible.
These understandings, in terms of wisdom, cannot even be refuted by the most elite sciences in the world, such as quantum physics. In terms of compassion, when we weigh it against the universal love that people worship, it can also stand the test, and even surpass it.
Therefore, to study Buddhism one must go deep into the sutras, to seriously learn. If there is only form, obtain a refuge certificate, attend a ceremony, find some feelings, chat, laugh, sing, these are fine, they are also a part of Buddhism. But, if you want to learn the essence of Buddhism, it is better that you open the traditional sutras and sastras and have a taste of the deeper levels of the profound meaning in Buddhadharma. Even if you do not have the guidance of a spiritual teacher or friend, for some basic understandings, I have often recommended for everyone to study commentaries such as The Way of the Bodhisattva, The Great Treatise on the Stages of the Path to Enlightenment, and Words of My Perfect Teacher. When you practice after studying, you will definitely receive true benefits.
If you start practicing without having studied, is it not wise, because the practice is very difficult. The famous Tibetan master Sakya Pandita once said: practice that is not accompanied by reasoned learning and contemplation is mostly the cause of rebirth in the animal realm . Therefore, in order to successfully practice, you must first understand the reason. It is the same for meditation or tantric practices. For example with sitting meditation, why should you do sitting meditation? If you wish to calm the mind, how do you calm the mind? What is the use of calming the mind… these all have their reasons. Once you understand, then your sitting meditation will be sound.
Then what are the benefits of sitting meditation? Without going to deeper levels of the benefits of liberation, even from levels that can be scientifically explained, there are impressive benefits. There is a scientist in New York called Zoran Josipovic who used a five tonne fMRI to physically and psychologically examine meditators. After examining over twenty meditators, he discovered that meditators have healthy cell immunity functions with the ability to combat depression, dementia, and resulting in happier and calmer states of mind… from this, we can see that even when we are just talking in terms of worldly benefits, there are many benefits of sitting meditation. However, these practices must be based on theoretical foundations or one would not succeed.
From another angle, if one merely studies or researches Buddhism, it also is not possible to experience its profound meanings. As the Shurangama Sutra said: Although one has listened to much Buddhadharma, but without actual practice, it is in fact the same as not having listened to it. Like merely talking about food, without eating it, one would never be full .
Many intellectuals are full of hot air; they talk beautifully, but have never actually practiced, or even contemplated. Without contemplation, even if you have lectured Buddhadharma for your whole life you may not have much actual experience of the most basic “rarity of human life” and “impermanence of life”. Therefore, one must solidly study, solidly practice!
In a word, in technologically advanced today, I wish that everyone could truly experience the essence of Buddhadharma. Master Xu Yun has a verse that says: “The field of mind does not grow ignorant grass, everywhere bloom flowers of wisdom.” I also sincerely wish that everyone’s mind no longer grow ignorant weed, but instead will be blooming with conventional and ultimate flowers of wisdom!
