Central China Normal University Question & Answer

10 June, 2011, evening

(1) Question: I am a Philosophy student at the Huazhong Normal University. I am completely outside of Buddhism, but have always wished to learn a little about it. You talked about Greater Vehicle (Mahayana) Buddhism then; what is the status quo of Small Vehicle Buddhism today, has it been passed down?

Answer: Small Vehicle Buddhism mainly promotes not committing unwholesome deeds, and promotes self-liberation; it is flourishing in countries like Sri Lanka and Myanmar. However, Small Vehicle Buddhism tends not to refer to itself as “Small Vehicle”, but rather, prefers to be known as “Theravada”.

Theravada Buddhism actually is also very admirable; they see samsara of the three realms as a burning house, and whole-heartedly seek liberation from it. Some of their practices are far more rigorous than us Mahayana practitioners, and their acts of helping others and aspirations are also immense. Therefore we are very much in awe of true Theravada Buddhism. In truth, all precepts in Tibetan Buddhism cannot be separated from the foundation of the Theravadan precepts of individual liberation.

Question: You mentioned that you belong to the Tibetan Buddhist tradition. I wish to know what are the differences between Tibetan Buddhism and Han Buddhism?

Answer: Both Han and Tibetan Buddhism originated from India. When it was introduced to the Han region, it merged with the life there and became Han Buddhism; when it was introduced to Tibet and merged with life in Tibet, it became Tibetan Buddhism.

Tibetan Buddhism has a very complete system of studying, contemplating, practicing the Dharma, and debating. It also pays considerable attention to lineages, which have never been broken, and it requires one to study and practice in stages. There are many monasteries in Tibetan areas, for example in Serthar where I live, the population is less than 50,000, with more than 20 monasteries. All of these monasteries have Dharma teachers teaching there, and lay people from the surrounding areas also often attend the teachings.

In comparison, within Han Buddhism, there are relatively few monasteries in one town. Even if there are a few, not many are teaching the sutras and the Dharma. The reality is that while many Buddhists nowadays are very devout, most of them do not understand what are the actual ideas taught in Buddhism. This is why I hope that in the future, not only do Han region monasteries need to teach the sutras and Dharma, communities of university students and lay practitioners also need to genuinely study Buddhism. The teachings of Buddhism are what I am interested in the most. It is a real shame to not know about them.

Question: I noticed something then, if it is disrespectful, please forgive me. Within a few minutes of your talk, you started to feel hot, so everyone turned on the fans and air-conditioning. I thought then: you may be hot, but we are not necessarily so. I wondered what were you thoughts then?

Answer: You say that I was hot but not necessarily all of you. But looking at your expressions, it seemed that many people felt more comfortable after the fans were turned on. Including you, you were sweating from the face. If it was not due to heat, then perhaps it was a cold sweat. (Audience laughs and applauds loudly)

(2) Question: I am a teacher from the Huazhong University of Science and Technology. I believe that religion has very fundamental meanings to society. But nowadays comparing Buddhism with Christianity in the West, there is a very obvious difference: Western churches are all built within communities and participate greatly in society; whereas Buddhism is basically situated in mountains or forests far away from the people. Thus, should Buddhism not learn from Christianity and be more actively engaged with society?

This teacher’s question is a very good one! While not all Buddhist monasteries are in remote mountainous regions, many are indeed built in relatively quiet areas.

Today, Christianity has many churches in a city. Some have been approved, some not, and exist in the form of home temples. They are actively immersed in society in areas such as charity, medicine, education, hygiene, and environmental protection. We can say that this surpasses Buddhism.

Thus, a while ago, I also called on Buddhist communities to dedicate more love, not just being individualistic, burning incense and praying to the Buddha for self-liberation, without ever caring about society. Certainly, this does not apply to all Buddhists, but there are indeed many who are like this. This teacher’s suggestion is right; we Buddhists from now on should care about society. We need to be organized, to plan, and at the same time to be responsible for society. You need to know that Buddhism’s altruistic spirit is incomparable, but the action of us Buddhists is far lacking. This still needs to be improved.

It is exactly because of this that some Tibetan monasteries originally built in remote valleys have shifted closer to towns. Some people asked an abbot last year: “Don’t you need a quiet place for monastic practices? How come you have moved to the side of the road?” The abbot answered: “We have to flow with life in the world, and be in touch with more living beings. If we remain in the mountain, access is not convenient.” So, in Tibet there are also situations like this.

(3) Question: I wish to ask a question that everyone is quite concerned about: I believe that many have read Liao Fan’s Four Lessons, which teaches us how to change destiny. My question is, do we have a destiny? If so, how do we overcome it?

Answer: There is destiny. As to how to change destiny, there are different teachings in the Sutrayana and the Tantrayana traditions , Liao Fan’s Four Lessons also mentioned quite a few things.

Actually, Buddhism is not deterministic, it does not say that everything in life is pre-determined and can never be changed. But it also does not say that all destinies can be changed. It is just like worldly laws, if you have committed a very severe crime and must be sentenced to death, it is futile to try to find someone to help. But if it is not so severe, then some things can be negotiated and there is some room for leniency. Destiny in Buddhism is the same. Some destiny, through your wholesome deeds, can be changed. But when it comes to particularly severe unwholesome deeds, the fruits will definitely manifest. Doing good may moderate it, but cannot completely obliterate it.

Regarding this question, the chapter on “Differentiation of the Karma” in the Abhidharma has very fine descriptions; you can investigate it. In brief, according to the Buddhist perspective, destiny exists, but not everything in life has been determined, and doing wholesome deeds can change destiny. Even if you must bear some sufferings, doing good absolutely has an effect.

(4) Question: I am a Tibetan university student at Huazhong Normal University. Perhaps everyone will not understand if I speak Tibetan, so I will use Chinese.

Khenpo has also just said then that within our Tibetan culture we have debates where some things can be said frankly. Well then, the first student from the Huazhong Science and Technology University Philosophy Department, his third question, I feel really uncomfortable about it.

For Khenpo to come to Huazhong Normal University today, we need to do everything possible to show our hospitality. What is the purpose of asking a question like that? Imagine, if you treat this as a serious occasion, would you say such a thing? Do you have many friends? When they grab drinks directly from your fridge, would you also accuse them?

Your question may be simple, but what does it embody? For us students of Huazhong Normal University, out of respect, out of friendship, turning on the fan for Khenpo is really nothing —

Answer: Wait, wait, aren’t you asking now? What’s your question?

Question: Actually there are many questions I want to ask, but didn’t we say to be frank? I feel that the first thing I need to bring up is —

Answer: Should we discuss this in private? Otherwise many people are eagerly waiting to ask more questions. (Audience laughs)

(5) Question: I am also a Tibetan student here. Us Tibetan students have spent junior, senior high school, and university years in inland China. Coming into contact with the education here has allowed us to broaden our horizon, but has also led to a neglect of our mother tongue and a fading of our religious awareness. Currently, bilingual education is only available in primary school. Regarding this phenomenon, I personally do not comment on it, what is Khenpo’s view?

Answer: This really is an issue at the moment. Many Tibetan students learn Han region textbooks from a young age. Even if there are some Tibetan language books, most of the stories in them are from Han region, such as the story of Lei Feng, hero Huang Jiguang, translated into Tibetan for the students to learn. I have once raised this with the relevant departments: the culture of a land nurtures a people, the Tibetan region has its own traditional thoughts, and it would perhaps be better if these can form the base.

Furthermore, quite a few Tibetan students have abandoned their own custom, language, and tradition after coming to the Han region, and many of their behaviours are the same as Han people. Although there is no reason why this cannot be so, but it is quite a shame that Tibetan’s original devout belief, the excellent tradition of filial piety to parents and care for each other have also faded.

Many students have returned to Tibet; some were really disappointing, some were not too bad. No matter what, I hope that everyone remembers: wherever you are, a loving heart is the same. It does not matter if you are of Han ethnicity or Tibetan ethnicity; the spread of love has no limitation, no barrier. So, we cannot lose our traditional culture.

In summary, no matter where you are, first do not let go of your own language and culture. At the same time, you should learn the advanced knowledge of other ethnic groups.

Question: Most of the Tibetan students here today have come from Huazhong Normal University. They will be the future teachers of Tibet. As they are about to graduate, would you like to say something to them?

Answer: Perhaps there isn’t anything else. I really place importance on a loving heart. Commentator Shantideva taught us, love others as we love ourselves. The ancients also said: “Do not do to others what you would not have them do to you”. This is the greatest virtue in life. Therefore, I hope that when you have stepped into your positions in society, you must treat others with a loving heart!

(6) Question: I am a teacher at the Centre for the Study of Spirituality and Cognition at Huazhong Normal University. Nowadays there are many debates on the question of “happiness”. Some say happiness is caring for others, yet there are others who say happiness is built on other’s pain. Dear teacher, how do you see happiness?

Answer: Our happiness must absolutely not be based on other’s pain and suffering. Not only other “people’s”, not even the pain and suffering of other “living beings”.

There was a Western philosopher who said that if humanity bases its own happiness on the basis of killing other lives, doomsday could be expected soon. Many people now kill so many animals during New Year, wedding celebrations. It is their happiest day, but it requires many animals to give up their precious life. This is very cruel.

As humans, it is not wrong to seek happiness. But we must not harm any beings. Otherwise, at the same time that you base your happiness on animals’ sufferings, others can base their happiness on your suffering. It reaches a certain point where every person will use any means to attain personal happiness, even killing and robbing others. This kind of society cannot possibly be civilised, and this kind of happiness has no worth to speak of!

(7) Question: In your talk then, you mentioned Dr. Toynbee saying that the 21st Century is the Chinese century, and also that it is the century of Chinese culture, not Chinese rule. People abroad now have great confidence in Chinese culture, and feel that it can complement Western culture. In China however, within our own country, traditional culture is in daily decline. Thus, many believe that perhaps China needs to first Westernize, then religious freedom and traditional culture can develop after there is a liberal environment. What are your views on this?

Answer: In Dr. Toynbee’s A Study of History, he has carried out detailed analysis on Chinese culture. His analysis on history is not simply a record of certain characters in certain eras. Rather, he used his own wisdom to finely interpret the extinction of many cultures, including the effects of religious belief.

He said that the 21st Century is China’s century, the pre-condition being that China cannot be fully westernised. But now China is completely throwing away traditional culture, and indiscriminatingly absorbing Western culture. This is a clear departure from his intention.

Of course we can accept the ideas of democracy and peace in Western culture. This is also the future developmental trend of humanity. Martin Luther King once said: “I have a dream”. When Bai Yansong went to Yale University in the United States, he also used such a slogan and mentioned his own China dream. Thus, it is just a matter of time before humanity steps into democracy and freedom.

Question: You also talked about Yao Jiaxin before. He has just been sentenced to death. When he was sentenced to death, a few legal experts debated online as to whether the death penalty should be abolished in China. But most netizens in China do not understand them. We can say that our current human rights status is really horrible, and everyone is urgently wishing for change. How do you see this?

Answer: There are indeed different voices on Yao Jiaxin’s death sentence. But some take the view that for any ethnic group, any country, to truly realize democracy, the moral standards of its people must first be elevated. Only after then would there be relatively mature thinking, otherwise it is very difficult to succeed.

Personally speaking, regarding Yao Jiaxin, I have previously mentioned that one person cannot represent everyone. Sometimes we change ethics into politics, into other qualities to be judged, which complicates the question. Our exchange today is entirely a study on ethics and religion, therefore, when it comes to some complex questions, I have not thought very deeply about them.

(8) Question: I am a freshman at the Huazhong Normal University School of Policy and Law, Ideological and Political Education. If humans have past, present, and future, would the population on earth increase?

Answer: Actually, it is not only on earth that humans exist. From a Buddhist perspective, as well as the view of astronomists now, there are infinite planets and infinite beings in the universe, as well as other types of humans. Buddhist Abhidharma and Sutra of the Great Conflagration have also said, this world is not merely what we see, apart from humans on earth; there is the existence of other beings.

Further, we are humans this life, but in the future we may become beings in hell, hungry ghosts, animals, heavenly beings. So the mishap you worry about does not exist.

Question: Based on this view, the human population growth now is due to a reduced population of one of the six realms where the beings have transformed into humans?

Answer: Yes, it is like that, in Buddhist sutras and sastras there are specific descriptions about this. For instance, beings in hell that had created wholesome karma in the past, once their negative karma has been eradicated and the wholesome karma matured, they can be reborn as humans.

In reality, there are innumerable beings in the three lower realms. Hell beings are as numerous as stars in the night; hungry ghosts are fewer, like stars in the day. If hungry ghosts are like night stars; then animals are like day stars… reasoning as such, the number of humans is really insignificant. After these three-lower-realm beings have fully endured their sufferings, some can take rebirth as humans. Thus, the number of humans is not a fixed number; it can increase or decrease.

Question: Looking at history, there were three foreign cultural transplants into China: the first was Buddhism over several hundred years starting during the reign of Emperor Ming of Eastern Han Dynasty, eventually becoming a part of Chinese culture. The second was Christianity, which of course failed. The third was Marxism, whether it is a success or failure, I cannot conclude now. I wish to ask, why does Buddhism have such an enormous power for it to immerse into Chinese cultural?

Answer: No matter the teaching in Buddhism, it cannot be refuted by any school of thought. Why? Because it is the truth. True gold does not fear the test of fire.

Buddhism has been in existence for over 2,500 years . In this process, innumerable thinkers, politicians, writers have emerged and studied Buddhism to varying degrees. But until now, not one person could overthrow it.

From this perspective, I hope that you intellectuals can investigate it. Only then can you understand why I say Buddhism is the truth, why it can be merged with Chinese culture.

(9) Question: I am a Tibetan student in the School of Life Sciences. I initially did not have the guts to stand up, but just then a Tibetan senior stood up to ask a question and everyone laughed at her. I don’t feel cool about that.

My question is related to my major: this term we had to dissect live fish every day, but in our Tibetan Buddhism, fish is sacred, so I felt really tortured inside, as if the knife was cutting me, maybe even more tortured than that. Every time there was dissection, I did not take part. My classmates asked me why; I said I believe in Buddhism. Some classmates were very understanding, but some said: “Believing in Buddhism is a type of superstition; what’s the point of believing in it?” I was furious, but could only sit silently. I felt there was no need to answer, because I am the only ethnic Tibetan there. No matter what I say, they would not truly listen. Dear teacher: is belief a type of superstition?

Answer: Tibetan girls tend to be quite shy. I am very happy that today you had the courage to ask this question!

Regarding dissecting animals, indeed, for those without Buddhist belief, perhaps they feel that it is no big deal. But for someone with belief, this is a very painful thing.

Considering Buddhism as a superstition is not reasoned. A while ago I gave a talk at Fudan University and quoted the famous modern writer, thinker, and historian Liang Qi Chao. He seriously analysed Buddhist belief and clearly showed the reasons for why it is not a superstition, but a right belief.

“Superstition” refers to a type of faith that is not in accord with reason. If you have irrefutable reason that can prove that Buddhism is superstitious, then you can bring it out for discussion. But English philosopher Bertrand Russell, the 1950’s Nobel Laureate in Literature once said that of all the religions in the world, what he agrees with is Buddhism. What is it that he admired? It is Buddhist thinking.

Therefore, whether students or teachers, if you do not know about Buddhism, it is best to first study a little about it. Otherwise, for an intellectual to pass easy judgements without any observation first is not a very wise move. Shakespeare has also said: “Do not comment on what you do not know to be the truth, otherwise, you may use the value of life, to compensate for your mistakes.”

Question: I have been told: “In front of science, it is not necessary to talk of religion.” Is this true? How do you view this?

Answer: True science has a very vigorous attitude. Since ancient times, many scientists have always held just and objective views toward the exploration and judgement of unknown areas.

Many people now do not believe in religion themselves, which is understandable. We understand their choice; after all, everyone’s environment and education are different. But it is not reasonable to obliterate truth in the name of science.

But no matter what others say, there is no need for you to suffer, to be angry. If you inadvertently create negative karma, then it is best to often chant “Om Vajrasattva Hum” to repent; this mantra can purify obstructions. At the same time, do not be upset with classmates or teachers. Everyone should respect each other, stay cheerful and happy, and this way it is easier to be with each other.

(10) Question: I am a Huazhong University of Science and Technology Philosophy teacher. You mentioned impermanence then; what relationships are there between impermanence and spiritual education?

There are many ways to explain spiritual education. My emphasis today is the Mahayana Buddhism’s idea of altruism, as well as Confucian thinking in traditional education. Our future education should be considered from this layer.

Impermanence not only happens to external matters, it also appears in our own body and mind. The Abidharma said, apart from unconditioned dharma, impermanence encompasses all matter and all phenomena that are of conditioned dharma. Although all of these are impermanent, we still need to extract the truth from them.

You need to know that amidst all the impermanent dharma, some do not have true meaning and are not worth our pursuit; but some are very valuable and must be incorporated by spiritual education.

Question: As teachers, how should we carry out spiritual education? Please tell us a little about its deeper intentions.

Answer: The spiritual education I talk about here is mainly on the ethical side. We need to regulate our own mind, which Buddhism refers to as “purifying one’s mind”. This state of realization is somewhat missing in many teachers and students now. When they face various temptations, they drift with the current and are very fragile. So in the future, you need to have a right direction. Rather than striving daily for the self, you should care about this society and about those around you, which is exactly the idea of Mahayana Buddhism.

In essence, the spiritual education we discussed today, in simple terms, is about benefiting others, helping others, and to find happiness through this.

Question: In Awakening of the Faith in the Mahayana, it is said, “when the mind of all creatures which in its own nature is pure and clean, is stirred up by the wind of ignorance, the waves of mentality make their appearance; and that this ignorance has existed from beginningless time. Why is there ignorance?

Answer: Ignorance appears suddenly from suchness; it is said in the Jewel Nature Treatise, like dark clouds appearing suddenly in empty space.

From the perspective of empty space, dark clouds are not long lasting; but from the angle of dark clouds, if we examine the prior causes of the component water particles, then they really can be traced to beginningless time. Because this time is extremely long, it can be called “beginningless”. But if compared to suchness, then it is only appearing once in a while.

Therefore, using the analogy of empty space and dark cloud allows us to understand the relationship between suchness and ignorance.

(11) Question: I am an Engineering Master student. I am interested in both philosophy and Buddhism, but I do not have much time to read about them. The Chan tradition says, “independence of words, direct pointing out”. To understand much of Buddhism relies on practising, not on words. But I barely have the time to read books, let alone to practise. Besides, it is unreliable to read books. In this case, what should I do?

Answer: Independence of words is quite a high state of realization in the Chan tradition. As ordinary beings today, wishing to attain “independence of words” when we do not have the time to read books is undoubtedly fooling ourselves.

The correct order of realizing Buddhist ideas should be studying, contemplating, and cultivating the practice. That is to study the Buddhadharma first, then read books and contemplate, and finally carry out the practice. If you start practising without even the initial studying and contemplation, it would just be blind practice. You need to know that the state of realization of “independence of words” is extremely high. Before reaching this state, there needs to be a long period of studying. Therefore, I have always emphasized the importance of studying, contemplating, and cultivating the practice.