Question and answer at the Hong Kong University of Science and Technology
24 November 2011, evening
(1) Question: I am a philosophy student from the Chinese University of Hong Kong. I have always wanted to have a holistic understanding of Tathagatagarbha (Buddha nature), where should I start?
Answer: In order to fully understand Tathagatagarbha, I suggest a few fundamental and essential sutras and sastras: Tathagatagarbha Sutra, Maitreya Bodhisattva’s Jewel Nature Treatise, Mipham Rinpoche’s The Lion’s Roar: Buddha Nature in a Nutshell, Jonang tradition’s Karma Chakme’s Mountain Dharma. These Sutrayana sutras and sastras have elaborated in detail on Buddha nature.
(2) Question: Thank you very much for your talk today! Young people growing up in the 21st Century have little interest in Buddhism. How do we let these young people understand Buddhadharma and accept Buddhadharma?
Answer: Let them feel that the benefits are very important!
The majority of people studying Buddhism today are middle aged. Also when older people are searching for a destination for life they engage with Buddhism. Young people born after the 1980s and 1990s focus on life immediately ahead of them and mostly feel that Buddhism has no relevance to them. But in my view, it is not irrelevant. I even believe that if you wish to live a good life immediately, Buddhism has the most beneficial ideas that are indispensable.
That is why we have always been doing our best to spread the Buddhadharma, to let it sink into people’s minds. We do not wish to control anyone using the teachings, nor do we have any political or economic motivations. As Buddhists, we merely wish to allow everyone to understand Buddhadharma and for everyone to enjoy the true teachings of Buddhism. Particularly for university students, if they do not understand it, we try to let them understand it. If they already understand some, then we encourage them to go beyond surface levels and keep going deeper. My thinking is that so long as I maintain the sincere wish to benefit others when I spread the Dharma, others will gradually gain in interest.
Of course there are stages of when a person comes into contact with the Buddhadharma: initially perhaps because of prior education some would misunderstand it, or even reject it; then in the process of being curious and through thinking, they start to half believe and half doubt since young people have a greater ability to be open minded; finally as they put it into practice – for example through prayer, repentance or stopping unwholesome behaviours and doing good deeds, they receive true benefits. As long as there are true benefits, who would still be unwilling to receive it?
(3) Question: I am a visiting scholar here, and I am very interested in Buddhadharma. I heard you say just then that it is not enough to be merely interested, but one needs to practice. How do I practice?
Answer: Practice should have order, as described in Words of My Perfect Teacher: first cultivate “Rarity of Human Life”, understand how precious human life is, then you value it, do not use it to commit unwholesome deeds, and are more willing to do good deeds; then cultivate “Impermanence of Life”, and you would feel an urgency when you practice this: you are young now, but youth will quickly disappear, death is inevitable and uncertain; then cultivate “Samsara’s Defects and Penalties”, “Inerrant Principle of Cause and Effect”, these practices allow you to know that life has its past and future, future lives and generations rely solely on practice in the present…Like this, starting from the preliminary practices you practice step by step and only practicing as such you can put down solid foundations. Otherwise if you directly practice the most advanced teachings, even if you sit all day with eyes shut, it is merely sitting. It might feel good, but it will not cut off mental afflictions.
To cut off afflictions as well as the seeds of ignorance, one must have the wisdom of emptiness. Any other practice or behavior cannot directly treat “attachment to self”, and without addressing “attachment to self” one cannot be liberated. Therefore, the general forms of offering incense and prostrating to Buddha statues are practices on the surface. They are good deeds, but are not the right causes to liberation. If one wishes to be liberated, then one must abide by the three key points in The Three Principle Paths: renunciation mind, Bodhicitta, non-dualistic wisdom. Non-dualistic wisdom is the wisdom of Emptiness, which is the root of liberation from the Samsara, but it also relies on prior merits.
Therefore, practice must be according to order. Many Buddhists today only have the form of Buddhism. Although there are merits to the form, but to be liberated one must study, contemplate, and practice.
(4) Question: I am a student here and I am the type who half believes and half doubts the Buddhadharma. My question is: how did humans come about? Who created humans? Did Buddha create humans? But there were humans before the Buddha!
Answer: According to the Abhidharma, humans did not evolve from monkeys as described in the theory of evolution, not so simple. A human being, or a life, have all experienced extremely long periods of cyclic existence to manifest in the unique present form.
Of course, humans were also not created by anyone, not God, not Buddha, but arose due to individual karma.
Buddha Shakyamuni is one Buddha in the thounsand Buddha virtuous kalpa[1]. And in this kalpa, there were already three Buddhas before him and he is the fourth. But the birth of a Buddha is in order to turn the Dharma Wheel to liberate all beings, so it is not that humans started from that time.
(5) Question: My research is not going well, and I feel very perturbed. How should I use Buddhadharma to help myself?
Answer: You should pray to the Buddha, this would have great benefits! But does praying to the Buddha necessarily grant all your wishes? Not necessarily, you also must observe the causes and conditions of your past lives.
Some say: “I have prayed, why is it not working?” Actually, it is like going to the hospital. Some illnesses can be completely cured and some not. Then, since some illnesses cannot be fully cured, should we still seek treatment? We should. Praying to the Buddha is the same thing.
Therefore, when one encounters obstacles in life, praying to the Buddha has certain blessings. Whether how much change can be effected depends on your own faith and causes and conditions. At the end of the day, every person’s past life and current life have various complicated causes and conditions, which work together to great effect.
(6) Question: I am a Business faculty student. In this increasingly complicated age, how should we preserve and pass on Tibetan culture and Tibetan Buddhism?
Answer: In an increasingly technologically advanced age, external culture indeed has some impact on Tibetan Buddhism and culture. This cannot be denied. But, there should not be major issues in a short period of time.
This is because most of this culture is preserved in monasteries: some in large, publically accessible monasteries; others preserved in monasteries in remote mountain regions. In these monasteries, not only are there Buddhist artefacts, but also a group of Buddhist scholars – many virtuous and great Geshes, Khenpos, who are still alive. Also, Tibetans greatly value the study of Buddhadharma; whether monastic or lay, they are all studying at different levels. In their heart, Buddhadharma is like the wish-fulfilling jewel, it cannot possibly be easily abandoned.
Of course, there are some Tibetan youths who went to Han regions or overseas, their faith perhaps fades gradually. They envy the life there, how celebrities do their hair, what clothes they wear, and they themselves start to follow the flock, like how Mainland China envied the United States in the 80s and 90s. Therefore, if we wish to pass on the transmission of Buddhadharma to them, we must first make them understand the value of this culture.
On the other hand, it is the West that has come to value these. They started to pay close attention to the prairies, culture, and Buddhism of the snowy region. Perhaps this is a type of revolving, when in the end, Tibetans will also return, from Han regions to the West, then to their own land. But by that time, it is hard to know if the “mother” culture that nurtured them would still be in their hearts?
(7) Question: I am an engineering student here. Your book says that: The essence of Buddhism lies in its great compassion and wisdom. If “great compassion” refers to the mind of great compassion, Bodhicitta, empathy, then what does “wisdom” refer to?
Answer: There are two types of wisdom: one is the wisdom of knowing what to take and what to let go in worldly existence, as well as to accept the truth. Like you university students, only when you have wisdom would you then seek knowledge. Otherwise you cannot even find a job. Buddhism also encourages this type of wisdom.
But the most fundamental, the most important wisdom is the one that thoroughly realizes the true nature of all phenomena. This is somewhat different to just understanding. It is a type of complete realization and awakening. This realized wisdom is the most profound wisdom.
(8) Question: How does Buddhism view “Theory of Evolution”?
Answer: Regarding “theory of evolution”, even if Darwin is still alive, I’m afraid it still cannot be used to explain various phenomena that occur to all beings. Also, even in the scientific arena, this theory has also always been questioned. For example, recently there were over 500 scientists in the United States who jointly signed a petition to refute the “theory of evolution”[2].
From a Buddhist perspective, if we look only at the level of each individual’s happiness and suffering, and we explain according to the “theory of evolution” with humans evolving along a simple method, rather than from individual karma, then everyone should show similar levels of happiness and suffering, similar levels of wisdom. But the reality is not as such. Therefore, the dissemination of the “theory of evolution” is not very accurate. It has detrimental effects on the way people realize the truth of life, and establish the right philosophy of life and value system.
(9) Question: Buddhism talks about “karma”, about “coming together of causes and conditions”. Then how does karma work?
Answer: Let’s look at suffering and happiness again. Buddhism believes that a person’s suffering and happiness were formed through the coming together of wholesome deeds and unwholesome deeds as “causes”, and many complex “conditions”. Generally speaking, whatever cause you plant, you will reap its effects. Unwholesome deed is like a poisonous seed, if you plant it, it will produce a poisonous fruit – suffering; wholesome deed is like the seed of a panacea, if you plant it, you will reap the fruit of a panacea – happiness. Differences in effects come entirely from the “causes”. In this whole process, it is “conditions” that have the supplementary effects, just like sunlight, water, and soil.
Take an example: siblings of the same parents can each show markedly different talents or issues during their growth. Their personality, talents, work, bad encounters can all be different. Then, where is the “cause” of these differences? It is the karma they brought with them from prior births, and not to do with their parents. To their birth or growth, their parents are just the “condition”.
Of course, this is a profound idea, to truly understand it requires one to deeply study Buddhist sutras and sastras, and clearly contemplate the theories, then observe actual phenomena in all aspects of life. Then can you come to a real understanding.
(10) Question: For us young people, philosophical ideas such as the four noble truths, the twelve causes and conditions, and the visualization of emptiness are very attractive. But as soon as we read about this Buddha and that Bodhisattva in the sutras, we feel that they are so distant from us, and we find it hard to believe that they are real. Are they real?
Answer: These are all real. Buddha Shakyamuni truly came to this world over 2,500 years ago. It is just that he came to spread the Dharma, to introduce truth to people of the world. His ideas have been retained in writing and you have seen these. People around the world are also studying these. Therefore, the Buddha is not a God. His life events are not legends.
What you just talked about, the four noble truths, twelve causes and conditions, and visualization of emptiness are representative ideas of the Buddha. If you are interested in them, you can study deeper. After studying, many ideas are not difficult to understand. In actual fact, many wise ones in the past were enlightened after studying and practicing these. If you read about the lives of great masters in various traditions such as Zen and Tantrayana, you find that their states of realization are incomparable to ordinary beings. If disciples in the past can be so accomplished, then how can the virtues of the Buddha, and Bodhisattvas such as Avalokitesvara and Maitreya be false? Also, if as you are studying the ideas of the Buddha and trying to experience the truth of Buddhadharma, you are also denying the existence of the Buddha, isn’t that somewhat unscientific?
Of course, it is understandable to have doubts. Because there are many layers which you do not yet understand. Also, under the influence of the current environment and educational factors, it is indeed not very easy to have confidence in the ancient Buddhism, to have confidence in the Buddha who has no correlation in daily life.
However, I always believe that: when young people study Buddhism, they should not rely purely on a simple faith. Believing in Buddhism is not like believing in a God. If you wish to truly believe in the Buddha, you have to first fully understand his ideas.
(11) Question: I am a staff here in the Finance faculty. In a cosmopolitan city like Hong Kong, everyone is busily trying to make money. Although life is very comfortable, how do we address the troubles and worries of our mind?
Answer: In contemporary society, it is not easy for someone to address his or her worries. It is not only in Hong Kong, the same applies to cities in Mainland China. People are increasingly busy and just answering and making calls have caused problems to many people’s hearing. At such a time, it is difficult enough to merely find a moment of peace, let alone to address one’s worries. Therefore, I suggest that everyone take a pause, look clearly at what you are doing. Who are you? … Otherwise, in your busy lives, you often lose yourself!
You need to know that the meaning of life is not just money. For many people, no matter how much you make, it is just a number in a bank. When you are busy running around for these, your life comes to its end without you realizing it. Some believe that enjoying life is the meaning of life. But in actual fact, the so-called enjoyment is but an illusory seeking, a blind living.
When you pause, you might discover that the peace brought about by contentment is actually a deep need within us. Whenever I leave behind the hubbub of cities to return to the monastery, there always arises an indescribable joy in my heart – perhaps it is the satisfaction of returning to nature. At that moment, I deeply feel that: happiness does not come from wealth, but from inner fulfilment and joy. The adage of “a contented mind is a perpetual feast” is true!
Of course, if a person cannot even meet the basic living conditions, then that would also bring many worries. But the worries of many people today are not because of this, but because of discontentment. Discontent, therefore they continue to pursue; when there is pursuit, worries naturally follow. Therefore, if one wishes to reduce worries, the only method is to be content and to crave less.
For a city person, to be content and crave less one just needs to accord with the conditions – if there are no causes and conditions, then be at peace with whatever one encounters; if the causes and conditions are there, then make a little more money, but do not overly demand it. Also, once you have money, it is best that you can help those around you who can barely find enough food, and even to help those who were caught in disasters. If one merely indulges in self-centered and illusory happiness after attaining wealth, then in retrospect, it is also without much meaning.
Therefore, being content and craving less is a type of wisdom. Under the care and guidance of this wisdom, you would live positively, do what needs to be done, say what needs to be said. At the same time, because you are content and crave less, there will definitely be fewer worries.
(12) Question: I am a Mechanical Engineering student here. In Buddhism there are the concepts of “signs” and “mind”. What is meant by “signs are born of the mind”?
Answer: “Signs are born of the mind” is the view of the Yogacara School (consciousness-only school). According to this view, all internal and external manifestations are produced by the mind. It is like being in a dream – nothing is real in a dream; all are products of the mind.
To make sense of this idea, you can study Twenty Verses on Consciousness-Only, Thirty Verses on Consciousness-Only, and other sutras like the Surangama Sutra and the Lankavatara Sutra. Once you understand, you will know what is meant by “the three realms are only mind, the myriad dharmas are only consciousness”. The myriad phenomena in the world are not produced from anywhere, but the confused manifestations of our mind after it has been obscured by ignorance. These “signs”, no matter inner or outer, do they actually exist? They do exist, but only as illusions of the mind.
(13) Question: Another set of concepts are “form” and “emptiness”, the so-called “form is emptiness, emptiness is form”. But if form is emptiness, for example an ant, if the form of an ant is empty, then why should we discriminate between being compassionate towards it and harbouring an unwholesome mind towards it? Further, if compassion and unwholesome mind are themselves empty, then why be attached to wholesome or unwholesome?
Answer: “Form is emptiness, emptiness is form” is the fundamental idea of the Middle Way, as well as the core content of the Heart Sutra. I have explained this when I previously talked about the Heart Sutra. The so-called “form” refers to things that our eyes see. Its substance is empty, and this can be reasoned and validated by Middle Way theories. But this is speaking from the angle of true reality, that is to say, in the state of realization of Buddhas and Bodhisattvas, on the level of the original nature of all dharma, form and emptiness are indivisibly one. However, from the manifest reality angle, which is the conventional reality ordinarily displayed to us, form is not emptiness, emptiness is not form. Therefore, you must separately understand the different layers of true reality and manifest reality.
This way of understanding is actually the same as the analysis of quantum mechanics. In quantum mechanics when a bottle is observed, its nature is molecules, quark, subquark…but in the manifest reality, that is when we look at it using eyes, do we see the subquark? No, it is a bottle. Then why can the eyes not see the subquark? That is because these are two concepts, two layers, and these cannot be mixed together.
Similarly, when we use eyes to look at a particularly being, for example an ant, even though its nature is empty, but before we have attained the realization of emptiness, we should practice according to the manifestation of all beings in the natural world. How do we practice? What you see is an ant. Ants have suffering and happiness, so we cultivate compassion according to its suffering and happiness. Even though the nature of compassion or unwholesome mind is empty, but in the conventional reality, wholesome and unwholesome result in different fruits, which is why we need to cut off the unwholesome and cultivate the wholesome.
Like that bottle, you cannot throw it away based on the fact that it is formed by subquark, and not believe in its existence. If you throw it away, you cannot drink water without the bottle. Similarly, if you do not choose or let go of certain causes and effects, then you can only receive pains and sufferings. This is the law of the conventional level, each and every one of us exist according to this law. Therefore, conventional reality and true reality need to be separated.
On this idea, if you have a holistic comprehension of Buddhism, your understanding would be more harmonious. Otherwise, you would either be full of doubts, or make easy judgements, or even reject it. None of these are scientific. The reason why people accept science is because, according to one scientist, it must be equipped with three main characteristics. At the same time, he believes that Buddhism is also completely equipped with these three main characteristics. From this, we can see that Buddhism is also scientific. It is just that some questions require deeper study before they can be understood.
(14) Question: I am a Physics student here. Buddhism talks about the “Samsara of life and death”, and “past and future lives”. But I grew up receiving a Materialist education so I do not know how to understand these ideas.
Answer: Actually, even contemporary science acknowledges past and future lives. Like Dr. Stevenson and Dr. Tucker of the United States, they have collected more than a thousand cases in the US and the world to prove the existence of past and future lives. These cases come from all groups: those who believe in science, those who do not; those who have religious beliefs, those who do not… because of their long term observation of these cases, they also eventually believed in the existence of past and future lives.
People generally do not acknowledge these mostly because of their environment or education. But I believe that it is time they rethink this – in fact, Materialists’ rejection of past and future lives dost not have any powerful evidence. It is merely a verbal refutation.
If the refuter does not have any evidence, but the proposer has real cases, then this itself is a good way of establishing the case. Additionally in Buddhism there are theories – these may be slightly technical, but simply speaking: because a person has attachment to self, has afflictions, so karma is created. After karma has been created, when this period of life ends, life in the future will continue following the karma, emerging as a different form, and from this becoming boundless Samsara; until one day when he generates the wisdom of no-self, then this cyclic existence is cut off. Of course this idea is very profound and concealed. In order to have belief and understanding of this, it is best to study the Buddhist sutras and sastras, even attempting to choose emptiness. This is the teaching of commentator Aryadeva in Four Hundred Verses of the Middle Way[3].
Actually, Buddhism is not simply proselytizing, not trying to make you believe, you can rely entirely on your own analysis and the best way to analyze is to debate. During Tibetan Buddhism debates, questions like past and future lives require several months of debates. Eventually, if you have no sufficient reason, but I have, then you have lost and you need to acknowledge my view.
This is actually great! In the process of exploring the truth, any questions which you are curious about but are not familiar with, using this method to observe, question, and debate them, you can easily elevate your own understanding and even gain unexpected breakthroughs.
(15) Question: I am a Humanities student here. When I listen to your talks and read your books, I have this feeling: you have integrated Tibetan and Han Buddhism, as well as Sutrayana and Tantrayana Buddhism, then spread and communicate them. What are the causes and conditions for you to carry out this?
Answer: “All dharma arise because of conditions, all dharma cease because of conditions”. When we talk of “causes and conditions”, only Buddha can thoroughly understand it. Like how everyone is sitting here today, or you are studying at the Hong Kong University of Science and Technology, these things seem simple, but behind them are actually very profound causes and conditions. But even if we invite Einstein to discuss these causes and conditions, I’m afraid that he cannot clearly explain them. Therefore, I do not know what were the causes and conditions.
However, from my heart, I am very willing to travel and give talks on Buddhist ideas, and am very willing to form a wholesome connection with everyone, and exchange Buddhist ideas. In the process of exchange, I often feel that I am a student – because I am not fully qualified to be a teacher. Even as a student, I may not be fully qualified. Therefore, as soon as someone calls me “teacher”, “Khenpo”, I feel quite ashamed. But when I think that Buddhism is so wonderful and so many people need it now, then I can’t help but stand up.
Standing here, I only wish to introduce the Buddhadharma to everyone. Master Tai Xu once said: “The more advanced science is, the more apparent the true meaning of Buddhism.” When the truth revealed by the Buddha becomes increasingly clear because of scientific proof, people will discover their true inner needs. At the same time, Buddhism’s benefits to people are also at their most profound.
Especially for the younger generation, if there is no blessing and restraint from Buddhist ideas, I worry that some would carry out extreme deeds, and even harm this society. Therefore, although I cannot do much, cannot benefit many, but perhaps it counts as a small sense of calling, I often go to universities to do exchanges.
Actually, I really like communicating with young people, with people of wisdom. In this process I also learn many things.
(15) Question: Have you come across oppositions or attacks from others? If so, how do you face these?
Answer: I have, and I am happy to receive them.
If there is opposition to my view, and my view is indeed wrong, then I would not be attached to delusion and would respectfully accept the right view of the other person. This is a basic quality required in Buddhist training. But if the other person cannot show some real evidence, then I would still very confidently maintain my view.
If it is not a question of view, and I have been publically denounced – which is what you referred to as “attacks”, then I would not be troubled, nor be angry. Why? Because as I see it, Buddhist or not, teacher or student, everyone is communicating with a free and open attitude. It is a way of acknowledging each other, a form of enjoyment, it cannot be described as “attack”. Also, even if there is an attack, truth does not fear attacks. Galileo once said that, truth is equipped wish such a power: the more you wish to attack it, the more your attack fulfils and validates it.
Therefore I believe that for a person seeking the truth, opposition or attack are in fact a kind of opportunity and challenge. Through them one can reflect and elevate oneself, and bring more perfect offerings to everyone!
MC’s concluding words:
We sincerely thank Khenpo for his talk! We hope that there will be future causes and conditions that allow us to again invite Khenpo to give us even more splendid talks.
Please all stand and respectfully farewell Khenpo ~
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[1] Thousands of Buddha virtuous kalpas: in the current twenty plus or minus kalpas, a thousand Buddhas and virtuous holy beings were born as guides, therefore it is called virtuous kalpa, or good kalpa, or present kalpa.
[2] China.com Science & Technology: Over 500 US scientists jointly sigh to refute Darwin’s theory of evolution. In their petition, it is stated: “We are skeptical of claims for the ability of random mutation and natural selection to account for the complexity of life. Careful examination of the evidence for Darwinian theory should be encouraged.” There are a total of 514 US scientists who signed this petition, of which 154 are biologists, 76 chemists, 63 physicists, and the others from various fields. The author of this petition believes that life on earth has an extremely complex process of development. Darwin’s theory of evolution is an overly narrow frame that cannot possibly encompass the origin of life on earth and its future development.
[3] Four Hundred Verses on the Middle Way said: “Whoever doubts what the Buddha said, about that which is hidden, should rely on emptiness, and gain conviction in him alone.”
