Resolving doubts, clearing confusions. Teaching and learning are mutually beneficial

- Central China Normal University School of Political Science and Law,Buddhist Studies Talks

Morning of June 11, 2011

Eight thirty in the morning, amidst loud applause, Khenpo Sodargye walks into the School of Philosophy teaching and research room at Central China Normal University. On June 10th evening, Khenpo’s talk “This new age needs spiritual education” was extremely well received by students, who requested an additional talk, which led to today’s event. Today’s event is mainly a conversation between Khenpo and all the research and doctorate students of the Central China Normal University School of Philosophy.

Opening words by Professor Gao Xinmin:

There is a saying in Buddhism: “Rare is birth as a human being, hard it is to obtain the chance to listen to the Dharma, difficult it is to encounter wise spiritual mentors.”

“ Rare is birth as a human being.” For us to have a human body, and those of you sitting here, as a research student, a doctorate student, not only have you a human body, you are cream of the crop. This is based on past cultivations, which were not easy.

“Hard it is to obtain the chance to listen to the Dharma.” Many wish to listen to the Buddhadharma, but because of karma do not have this opportunity. Therefore, for us to listen to the Buddhadharma today is extremely rare.

The most important is “difficult it is to encounter wise spiritual mentors”, and a wise spiritual teacher like our teacher Khenpo Sodargye is truly difficult to encounter. From my knowledge, Khenpo Sodargye is known in Buddhism as “dragon or elephant” – an extraordinary person – within the Dharma. Not only is he a wise spiritual teacher, he is a great wise spiritual teacher. He is a theoretician in Buddhist studies, thoroughly versed in both the Sutrayana and Tantrayana, and at the same time has attained high states of realization. It is also worthy of note that our teacher has contributed greatly to the exchange of Han and Tibetan Buddhism. I feel very honored to have this opportunity to study closely with Khenpo.

After hearing our teacher’s talk last night, I feel that our teacher is truly carrying out the spirit of Buddhism. Buddhism emphasizes the simultaneous practice of the five sciences, to be thoroughly versed in them. Our teacher has achieved this extremely well. He is not only well versed in the inner sciences, but also in worldly knowledge. For example, many of the people he referred to like Russell and Toynbee are just the people we study in our discipline.

In our discipline, we also have areas of connection with our teacher. For example, our main work is in philosophy of mind; and Buddhism, particularly Tibetan Buddhism, encompasses a very profound resource of philosophy of mind. Thus, we have a future research proposal where we plan to examine Buddhist philosophy of mind, especially that of Tibetan Buddhism. This will be an opportunity for the development of worldly philosophy of mind. The reason why I feel very happy is because I have met our teacher. So our future work in this area will have a very good platform, a very good opportunity.

Let me finish here and leave time for our teacher. First, let us invite our teacher to give a themed talk. According to the students’ requests, yesterday I have also asked our teacher to please introduce Tibetan Buddhism to us. Of course, if possible, to introduce more the ideas on philosophy of mind within Tibetan Buddhism, and some basic knowledge of the various traditions. In addition, we would also like to know a little about the relationship between Tibetan Buddhism and Han Buddhism. After teacher’s talk, students are invited to freely ask questions. These are the two sections of this morning.

Now please warmly welcome our teacher –

I am really happy to have this interchange here today with the teachers, research students, and doctorate students of Central China Normal University. I have not prepared much, so I will just say whatever comes to mind.

1. Intellectuals should care about the welfare of many others

First, I want to say simply, as intellectuals, no matter if you are a teacher or a student, what you should now care about cannot just be your own discpline, or your own work, own family, own happiness… but that you should stand a little higher, and see a bit further. If you frequently care about society, about meaningful things such as environmental protection, resource conservation, caring for weaker communities…then your own good fortune will naturally follow.

Perhaps a few of you feel that you are merely an insignificant being, these human development and societal questions have nothing to do with you, and you do not need to worry about them. But in truth, the more vast your concern, the more far-sighted you become, and the higher the probability of success in your career. On the contrary, if the range of your concern is especially narrow, your focal point revolves just around you, and you are deeply selfish and self-centered; then you would not succeed in anything.

Thus, regardless of who you are, you need to care about the bigger picture, care about the welfare of many. This is called bodhicitta in Mahayana Buddhism; from a worldly angle, it is also crucial to work, to life. This is my first point today.

2. Tibetan Buddhism’s contribution to philosophy of mind

The second point is about Tibetan Buddhism.

Tibetan Buddhism has a vast body of theoretical and practical experience. This very complete system has been passed down through generations and cannot be thoroughly described in a few words. What is important is that Tibetan Buddhism has a very perfect lineage of teachings on philosophy of mind. Those of you studying philosophy need to know about it.

The best way to learn about these is through Tibetan Buddhism’s logic and reasoning. If you have analyzed Commentary on the Compendium of Valid Cognition, Treasury of Cognition and Reasoning, A Compendium of Validities, then relying on the deduction method of Buddhist Logic will be of immense help to any area you study.

When I was studying to be a teacher, like you, I also liked Psychology. Apart from what was taught at school, any spare time I had I would go to Xinhua Book Shop and buy many books about it. As I read them, there were many questions in my mind that could not be resolved. It wasn’t until I came across Tibetan Buddhism, learned some of the theories on consciousness and the Middle Way, that my mind was cleared and my long-held confusion was swept away. I discovered then that Buddhism has within it very rigorous theories about the mind that are hard to rebut. Particularly when studied in conjunction with Buddhist Logic, these cannot be rebutted by any words. Eventually, like a parched tree encountering blessed rain, my inner world was exceedingly satisfied. Since then, through experience with practice and study of the theories, my confidence in Buddhism steadily grew. You may also wish to try it.

Just then, I saw a copy of Philosophy of Mind, a Contemporary Introduction translated by Professor Gao and some of you. I am really happy to see this, and this is not pretend happiness, they are truly words from my heart. Why, because people cannot live merely for fortune, for status. Perhaps some think that these things are great, but I feel that a precious human life needs to be used in pursuit of truth. If one can spend the rest of one’s life in this pursuit, then it is a life with value.

When I accompanied our teacher Jigme Phuntsok Rinpoche on his teaching tours abroad, I did not envy the architecture there, or the comfort of life. But if I saw a bookshop with very good books, I became overjoyed; or encountering intellectuals who thirsted for knowledge, I greatly admired them. This was not a sudden impulse; I am still like that now. I believe that throughout my life, I will remain drawn to the pursuit of knowledge. Therefore, when I know that many students here are also in search of truth, that we share a common goal, I am truly happy.

The various traditions within Tibetan Buddhism – Gelug, Nyingma, Sakya, Kagyu, Jonang, all have particularly long history. Each lineage has a very complete system of studying, contemplating, and practicing the Dharma. Their systematic study is especially worthy of praise. When you have the time you should acquaint yourself with it. I have been to many universities, but I discovered that the method of study and contemplation in universities are completely different to Buddhist academies in the Tibetan region. In the Tibetan region, many people are very diligent in their studies, they tend to sleep little at night, disregard the harshness of life, and so long as they can obtain the truth, they are willing to overcome any difficulties. Through such tempering, the eventual fruits are also very gratifying. Yet with many university students, the conditions for their studies are too comfortable, they are surrounded by many causes for distraction that often tempt them, so it is difficult to develop their latent wisdom. Thus, I hope that each of you here can do your best to avoid some of the messy things that poison and delude the mind. Otherwise, one easily falls into the trap of seeking pleasures that sap the spirit, and lose the ability to truly focus on studies.

I see that many of you are involved in translations. Translation requires a single-minded focus to ensure its accuracy, otherwise, there may end up many laughable mistakes. A while ago, a relatively well-known person translated some of my university talks into Tibetan. I heard that he has translated many books before. When he showed me the draft translation, I found that he translated “son of a ‘stone woman’ (female with imperforate hymen)” as “son of a stone daughter”. In fact, “stone woman” refers to a woman who cannot reproduce, who cannot possibly have a son. So in Buddhism, it is a frequently used analogy to describe things that cannot possibly exist. Having translated it into “son of a stone daughter”, while a “stone daughter” also cannot have a son, so in meaning it kind of made sense, but it is very different to the original meaning. When I read this, I had a good long chuckle at home. This also frequently happened during translations from Sanskrit to Tibetan. It is really important that as far as possible, translations should remain faithful to the original meaning.

The materials we translate may not be valued today, but perhaps in future generations they will have significant impact on humanity. There are some historical figures whose translations or works were not widely recognized during their times. Those around them, out of jealousy, either poured cold water on their enthusiasm or ignored their works. But slowly, because their intentions were pure, their works eventually came to benefit society. Even if they do not benefit, they definitely would not harm.

In this day and age, there are fewer and fewer who whole-heartedly focus on learning and knowledge. The poems and verses that people like to quote basically all originate from the Tang and Song Dynasties. Contemporary poems and verses are as rare as phoenix feathers and unicorn’s horn. Perhaps it is due to an overabundance of material wealth resulting in the human mind being scattered outwards and not able to focus on literature, knowledge, and truth. It is often said in Buddhist sutras that, when the ordinary person’s mind is captured by external phenomena, it is the beginning of loss of self-control.

3. Concerns about current education

In just a while, if you have any questions, you are free to air them and we can discuss them together. But at the same time that you are asking me, I also have some questions: for example right now, all round development of virtue, intellect, and physical abilities is called for. The ancients also stressed virtue and talent, “virtue” first, followed by “talent”. Only on the basis of “virtue” can “talent” be spoken of. Perhaps I am poorly informed of worldly affairs, but I often feel that schools today only value marks, value intellect and talent, yet do not value spirituality, conduct, or completely neglect these sides. What are the pros and cons of this in the current age?

As a Normal University, as the cradle for nurturing future teachers, when you are educating students in the future, will you purely teach an assortment of knowledge, or will you also give consideration to the perfection of moral quality?

I have seen a statistic before that said, of the knowledge students learned at school, only 15% could be used by the time they started working. Then the remaining 85% had nothing to do with their lives. What does this signify?

In ancient times, children learn from a young age the Three Character Classic, and Standards for Being a Good Student and Child. Through these subtle influences they learn how to be a good person. In the primary school textbooks now however, there are so many stories about animals. What is the significance for life after learning these?

In fact, there are many classics in the Han region that are really excellent. Take Standards for Being a Good Student and Child as an example, I have already translated it into Tibetan; and after learning it, many Tibetan children have benefited immensely. There are many schools in Qinghai Province now that actively spread the teaching of this book in Tibetan. Originally, there were many early childhood teachings within the Confucian culture; yet nowadays people have abandoned them. Even the children’s songs during the nationally televised Chinese New Year Evening Gala are also a bunch of children singing in a pettish manner “please hug me, please kiss me”… what effect do these have on the health of the children’s minds, on their future life?

We need to know that the knowledge children learn from a young age will have profound influence on their whole life. If the things he recite and come into contact with have nothing to do with respecting parents or caring for others, and are totally disconnected from real life, what would their future become?

So, I have been thinking: where shall we start with the cultivation of virtue? I don’t know how you teachers view this? We can exchange views. It might not feel very good to listen to me chattering away solo like this. If we have a discussion, at least the time can pass faster. (Audience laughs)

Professor Gao Xinmin’s concluding remarks:

Our teacher is working tirelessly. He left Serthar the day before yesterday and was on the road for over ten hours to reach Chengdu, since there is no flight yet. Then he went to Zhejiang, and yesterday from Zhejiang University to Huhan. This afternoon he still needs to go to Sun Yat-sen University in Guangzhou. He is really selflessly spreading the Dharma, and is a remarkable role model for us.

Our planned time today cannot be too long, just two hours. Please mind the time and we will finish on time at 10:30. This is the first point I’d like to mention.

The second point, I hope that everyone can be open when speaking. There is no need to be nervous. Our teacher has an infinitely broad mind, even if you ask the type of questions asked last night, it would not hurt our teacher. Of course, I believe that there will not be such questions today. But definitely be open and brave in your questions.

Our teacher is here on the one hand to spread the Dharma for us, and on the other hand he also wishes to hear different opinions. Since Buddhism is truth, the truth is not afraid of criticism. Even if your understanding is not in accord with Buddhism, you can still raise it, and through debate we can all find the truth. Thus I hope everyone can be open and free. Let’s now start –

(1) Question: You once mentioned, if someone has anger and wishes to purify it, the best method is to search for its original nature. One would eventually discover that it is merely the false appearance of a kind of discriminating mind. I wish to ask: in Tibetan Buddhism, how does one observe anger?

Answer: To observe anger, there are some methods within Tibetan Buddhism practices that are particularly good: when anger arises, you observe in that moment its origin and development, see whether it was produced by the enemy or produced by ourselves. Was it produced from inside the body, from the body, or from outside the body? Observing like this from inside to the outside, you will find that you cannot find its origin at all. It is then that you deeply realize that anger is but a false appearance. This does not require other logical deduction. People with just a little bit of meditation practice can realize this through their own observation. In the end, anger naturally transforms to become one of the five wisdoms mentioned in Tantra – great perfect mirror wisdom.

Therefore, when strong anger arises, either we observe it or we abide in it, and we will discover that the original nature of anger cannot be found, and is no different to empty space, is but a type of unfounded attachment. If you can realize its true nature, this realization will be like a mute person eating candy who cannot be expressed in language. But you will know it clearly inside, and this is what the Chan tradition refers to as “realization of true nature”.

Therefore, when it comes to addressing anger, Tantrayana has the more sublime methods. Regardless of who is practicing it, the mental affliction can be transformed in that moment into wisdom. This is the reason why some Tantrayana practitioners who used to experience strong anger underwent drastic personality changes after practicing these methods.

Question: When you gave a talk at Peking University, you mentioned that after Buddhism entered the Han and Tibetan regions, through 2,500 years of development, Tibetan Buddhism more fully retained the Buddha’s pure thoughts. By that, you should mean that some thoughts have been lost in Han Buddhism. Which do you think have been lost? What are their biggest differences to Tibetan Buddhism?

Answer: It is not that I was talking about any areas of loss in Han Buddhism, but more to emphasize uncommon characteristics in Tibetan Buddhism. What are these? From the time of the Buddha, the lineages have been retained very purely and completely. For any Dharma to be taught, the Dharma teacher must have previously received its transmission. For example, the author of Lamrim is Master Tsongkapa, and the author of Words of My Perfect Teacher is Patrul Rinpoche. To teach these two Dharmas, one must have first received the transmission handed down generation after generation. This includes the Buddha’s Tripitaka, which has had unbroken lineage in the Tibetan region. With this type of lineage, when later disciples are receiving the teaching, unless there are exceptional circumstances, they generally would not easily distort the teacher’s meaning and intention. Relying on this method, some of the Buddha’s rituals and transmissions, even after more than 2500 years, are still perfectly retained and passed down in the Tibetan region. This has been highly praised by countries in the West.

In addition, the translation of the Tripitaka in the Tibetan region was also particularly rigorous. Looking into history, translation centers during the time of Emperor Trisong Detsen had over 300 translators with outstanding wisdom. Whether in penmanship or knowledge of the content of sutras, they were incomparable. I once compared Tibetan and Chinese versions of Letters to a Friend and the Amitabha Sutra, and found the translation style of the Tibetan region to indeed be more rigorous.

Particularly with the Tripitaka, the Tibetan region has another sublime feature – it is all in the modern vernacular and is very easy to understand. In this 21st Century, most people in the Han region cannot understand classical Chinese. Plus, the tempo of life is so fast that many people utterly have not the time or energy to study the Tripitaka. Some people may have this interest, but after chewing on classical Chinese for ages, they find it too difficult to understand and give up. Finally, because the words are too intricate and obscure, it is difficult to muster the motivation to even go through one volume of this Classic. Yet when Tibetans have the honor to read the Tripitaka, they do not have this trouble.

Thus, from several perspectives, Tibetan Buddhism truly has some uncommon characteristics. Exactly because of this, more and more people in China and abroad particularly favor Tibetan Buddhism. This is not a blind choice.

(2) Question: I am a Marxist Philosophy research student. I was born and grew up in a Catholic family, and as a Christian, I believe in the existence of a future realm. But I feel that that is the revelation of God, it is enough for me to believe in it. Yesterday during your talk, you mentioned that you firmly believe in past and future lives. My question is: why do you so firmly believe in such things that cannot be grasped in the secular world? Why do you so devotedly believe?

Answer: To believe that we have past and future lives is not without reason. If we believe without any reason, then that is a type of deluded belief, and is not worthy of pursuit for us. But if it is the truth, yet we have ignored it, then that also is not scientific, and is definitely not of scholarly attitude.

To know whether past and future lives exist, there is an abundance of teachings and reasoning within Buddhism. But these cannot be covered in one or two lectures. In this regard, in the Tibetan region we would generally study the Indian commentator Dharmakirti’s Commentary on Dignaga’s ‘Compendium of Valid Cognition, which has numerous reasoning to prove the existence of past and future lives. Since we cannot see the past and future with our eyes, or relate to them with our mind, we need to establish them by either relying on the words of Shakyamuni Buddha, or using reasoning.

i). How were the words of Shakyamuni Buddha established? First we need to establish that Shakyamuni Buddha is the one who inerrably understands all phenomena. His teachings over forty years were in complete accord with the truth, and to this day not one of these can be refuted. Since he one hundred per cent does not lie, then what he has said can be the proof for the existence of past and future lives. This is one way to expound and prove.

ii). How can we establish it through reasoning? Our consciousness in this moment was produced by consciousness in the previous moment. There is no need to wait and observe any other cause[1]…… it has a complete suite of logical reasoning. Through this type of reasoning, each person can come to know that past and future lives indeed exist.

Of course, both Christianity and Buddhism acknowledge the existence of past and future lives. This point is in common. Christians such as Galileo and Newtown also both acknowledged future lives, feared descent into hell, and aspired to ascend to heaven. Since they both acknowledged this, then Christianity should also have its own complete system of theories. Otherwise, these scientists would not have blindly believed.

Question: On doing good deeds to help others, as a Christian, sometimes I feel that it is not genuine. Perhaps it comes from some utilitarian motivation such as wishing to ascend to heaven, or avoiding hell. But I have heard Professor Gao say, when we help others, we would feel joy inside, and feel great happiness. I feel that this second type is more pure. Dear master, how do we engage in more pure deeds of good in our daily life? How do we live in a way that better reflect our faith?

Finally, I wish to say: listening to master’s talk, I feel very peaceful inside; I really like master, thank you!

Answer: In Mahayana Buddhism, the aspiration of bodhicitta to benefit all beings is placed first. Some believe that attaining buddhahood is the most important. But this is not the ultimate. Only placing helping others first is the true reflection of bodhicitta.

Nowadays Christians engage in many charitable deeds in a myriad of places. Some may have utilitarian motives, but some have true compassion towards living beings, just like Mother Theresa. Therefore, irrespective of the religion, we should all live in harmony and understand each other. When the essence of altruism is reflected in someone, regardless of who that person is, it is worthy of learning; regardless of which religious community it is, it is worthy of acceptance.

I also feel that for example, after a busy day, I may be particularly tired. But if I can be of help to someone, no matter how exhausted I am, I feel very willing and very happy. But if one is busy throughout the day purely to extend one’s own fame and fortune, then one cannot speak of being a Buddhist, let alone a Mahayana Buddhist. If each and every day is just for the self, that is truly to be ashamed of. It is hardly different to living as a yak – to keep themselves alive, yaks also exhaustingly search for grass and water each day.

Thus, regardless of what religion you believe in, your pursuit should be to benefit others. This is the key!

(3) Question: I am a philosophy research student at the Central China Normal University. There is a philosopher in the West called Pyrrho who expounded skepticism, which is to not express any opinion in order to maintain inner peace. My question is: contemporary society is very restless; as contemporary research students, doctorate students, how can we abandon distracting thoughts to maintain inner peace?

Answer: Sometimes to maintain silence, to not express a view on many things is also a state of realization. Within Buddhism, especially Chan or Tantra practitioners, when they reach a certain state of realization, they feel that all matter and phenomena in the world are false and unreal. Using Buddhist language, in the ultimate reality, everything cannot be expressed in words; in the conventional reality, although things manifest like dreams and illusions, but these do not have true substance. To express many views at that point is not very meaningful. Hence, particular ideas in Western philosophy could also have some profound hidden meaning.

As research and doctorate students, if you wish to maintain silence when later face many issues in life, you actually need a type of practice. I heard that you often have summer retreats here, and you have some experiences with Chan meditation. In the Tantrayana tradition, there are also some sublime methods on abandoning distracting thoughts and maintaining inner peace. For example a while ago, I gave a teaching on Finding Comfort and Ease in Meditation to some intellectuals at the Larung Gar Serthar Buddhist Institute. Through practicing and maintaining certain meditation, the mind can find complete rest.

Living amidst a bustling city, you are busy day and night, the mind can never be peaceful. So to take seven days or 14 days to practice meditation somewhere particularly quiet in the mountains, and re-experience inner serenity is very necessary. Psychologists today believe that a person’s physical and mental health is strongly related to the mind. If one regularly practices meditation, have a calm mind after rising in the morning, or before resting at night, it would be very beneficial to health.

Particularly when you enter society in the future, you will face much pressure, much suffering. If you swirl with these, no matter how much money you make, how high a status you attain, your whole life will still be full of suffering. But if you have the skill of meditation, then no matter what happens externally, you will remain peaceful and calmly face everything.

So as intellectuals, if you can cultivate this habit and bring meditative practice into all aspects of your daily life, it would greatly benefit your life, your physical and mental health.

Question: Whether Buddhism, Christianity, or Islam; these have all been introduced from the outside to China. This is also the case with contemporary ideas such as freedom, democracy, and equality. Chinese local culture does not appear to have a strong penetrability, and has not led the world in any direction. Dear master, how do you view this phenomenon?

Answer: Chinese culture is not that unwelcomed abroad. For example in countries like South Korea, Singapore, Canada, many take great delight in the ideas of Confucius and Mencius, and adopt their teachings. In contrast, these ideas do not have much of a market in China today.

Just like Buddhism in India, after it spread to other countries, it vanished within India. When I visited India in 1990, I saw that most of the monasteries there were built by Tibetan masters who went to India in the 1950s. Buddhism has also leaned on their force to be flourishing again.

Similarly, China also likes to adopt outside thinking, but often abandons its own fine traditions. The roots of Confucian teachings were cut off during the “Criticize Ling Biao, Criticize Confucius” days. Nowadays, classics like the Standards for Being a Good Student and Child are not valued in many schools in the Han region. On the contrary, among other ethnicities, other countries, these teachings are in the full flush of success and held in high esteem.

Of course, I am not saying that we cannot accept outside culture. After all, each living being’s causes and conditions, prior cultivations are different. But at the same time as acceptance, we should not throw out everything we originally had!

(4) Question by Professor Wang Dexin: Thank you very much teacher Khenpo Sodargye for guiding me onto the right path of life. I would like to ask: it is taught that if one can complete chanting the Vajrasattva heart mantra 400,000 times, and the name of Amitabha in Tibetan 1,000,000 times or Namo Amitabha 6,000,000 times, then one can be reborn in the Western Pure Land. Most of the time, I chant when I am walking, or sitting in a vehicle, or editing writings online. Does this comply with the requirements? Or should I be chanting when I am in sitting meditation?

Answer: While we are not necessarily very focused when we chant Vajrasattva, chant Amitabha in a car or walking, it is important to fulfill the quantitative completion. To make up for the lack of focus, after completing the numbers, it is best to chant a little more. There is such a tradition in the Tibetan region: if one was not very focused when chanting, to make up for it, one chants several tens of thousands more afterwards.

Question: I know that teacher Khenpo is very interested in quantum mechanics. A few years ago I published a book Quantum Mechanics. While listening to Khenpo’s teachings on the Middle Way in my Bodhi Association group recently, I thought: after finishing the study of the Middle Way, I wish to add a chapter on “the relationship between quantum mechanics and Buddhism”. I am not sure whether it is in accord with the Dharma for a beginner like me to write this? If I actually write it, would Khenpo have the time to examine and approve it for me, and correct the mistakes?

Answer: I heard that Professor Wang has engaged in education for over forty years. To diligently and tirelessly teach and nurture others is really to be admired. A while ago, we had a county meeting on education. There was only one teacher there who has taught for more than 35 years. Therefore, it is truly rare to have teaching experience like yours. It is very necessary to create a commentary that combines the quantum mechanics you teach and the Middle Way teachings.

Although I am not an expert on quantum mechanics, I am very interested in it and have read many books. The view in these books fits very well with the Middle Way’s analysis of atoms. If you write a book on this, while I cannot say that I will be able to read it all in particularly fine detail, I will definitely be honored to devote myself to it.

I have always greatly admired scientific workers. If we can collaborate and in our limited lifespan, do a few things to benefit humanity, we should be able to benefit some future beings that have affinity with us. This should be our common goal!

(5) Question: I am a doctorate student at the Centre for Mind and Consciousness at Central China Normal University. Philosophy of mind is a branch of analytic philosophy; its main method is analysis. From a Buddhist perspective, this method should be a type of discriminating wisdom. But I once heard that Buddhism is a type of non-discriminating wisdom. What is the relationship between these two types of wisdom?

Answer: Actually when we Buddhists are practicing, there are two types of states, one that is discriminating and one that is not. For example during sitting meditation, we first observe to see if our mind actually exists. Does it have colour, have shape, where does it abide? We continually use the discriminating mind to analyse, and this is called analytic meditation, or insight meditation. Through this method, the mind is allowed to slowly quieten, like a sleeping child, eventually reaching a state of non-discrimination, and this is called calm-abiding meditation. Of course this state is completely different to actual sleep.

When we pursue any truth, using the discriminating mind to make assessments is necessary. Otherwise, if we abide in non-discrimination from the start, it can be very dangerous. Because we do not discriminate anything, do not think about the good or the bad, how is it any different to a slumber? It would be difficult to distinguish the true from the false.

Therefore during practice, it is best to start with analytic meditation, then calm-abiding meditation. Your current mind that is in search of the truth may be a discriminating one, but this type of discriminating mind is very necessary. Only when you have reached the highest state of realization can you then abandon it. Just like we need to rely on a boat to cross a river, once we have crossed to the other shore, we do not need to keep carrying the boat on our back.

Regarding “form is itself emptiness, emptiness is itself form” in the Heart Sutra, I have heard two different kinds of explanation. One sees “is itself” as a copula, meaning that form is itself emptiness, emptiness is itself form. The other separates “is” and “itself”. “Is” is a verb, meaning cannot be apart from, follows. “Itself” is seen as a pronoun, meaning form cannot be separate from emptiness, emptiness cannot be separate from form. How do you see this line?

Answer: In Tibetan, these two words mean “is itself”. Why does it say form is itself emptiness, emptiness is itself form? Because if we truly observe the nature of rupa-dharma, we find that apart from emptiness there is no other; and the subtle application of emptiness also reveals all rupa-dharma.

The nature of any rupa-dharma we see now is like the moon in the water and there is no substance to speak of. The moon in the water manifests in the present moment as emptiness, and in that emptiness it can be revealed again. To it, being and non-being are just a distinction in nouns. Once the highest states of realization have been attained in practice, manifestation is emptiness, emptiness is manifestation, and the two are indivisibly one. It is not that they were separated before, and when we recognize them, they become merged; but that they were originally such. Yet we have been obscured by delusion, so we do not know the original face of all phenomena.

Observing our own mind is also like this: when the mind is manifesting, its nature is emptiness. Because its nature is emptiness, then various thoughts can be produced; otherwise it is impossible for them to be produced. This touches on deeper teachings such as the Middle Way, or Prajnaparamita, the most profound meaning of which can only be fully known through practice and realization.

(6) Question: Generally people come into contact with religion through two paths: one is faith first, then understanding; the other is understanding first, then faith. For me personally, I encountered some Buddhist classics as a child, such as Journey to the West, and also through Henan’s Shaolin Temple on Mount Song that I came to know about Buddhism, and developed interest in it. How do you see these two paths?

Answer: Both of these paths are right. Some sutras and sastras have also said that, to enter the path of practice, some start from knowledge and wisdom, and some start from having the confidence.

Those who start by having confidence may initially have a touch of superstition; but as they slowly deepen into the Buddhist teachings, they will discover their lacking and then find the right direction. The other type is to initially find out about Buddhism through various avenues, then enter the path of practice. Both of these are fine.

Of course, if your confidence or wisdom is not quite in place, it is also possible for confused attachments to appear.

Question: As someone from Henan, Mount Song Shaolin Temple is to Henan, even to China, a cultural symbol. A few years ago, Abbot Shi Yongxin of Shaolin Temple pushed the temple towards commercialism, which triggered debate from all walks of life. What are your views on this?

Answer: Whether online or in the media, there have always been many comments about the situation at Shaolin Temple. Many people in the past came to know Buddhism through Shaolin Temple, and Journey to the West. Although these paths are fine, but to perceive Buddhism as a kind of legend, or full of fighting and killing, would bring about particularly unwholesome influences.

In particular, the film plots related to Buddhism were mostly made up by people who do not know much about Buddhism. I have met many famous screenwriters and directors, and I said to them: on the one hand, there is some merit to you making a film related to Buddhism; but on the other hand, you have also destroyed the virtuous roots of many people. Why? Because in many films and television series, the monastics all chose that path out of desperation, out of despair. To the point now where as soon as people see monastics, they assume that they have had a crisis in life and are hiding in monasteries to avoid reality. People in China widely believe this, whereas in the West, this perception does not exist because there had not been similar media influences. Thus, the misunderstanding that many people now have towards Buddhism basically all originated from film and television.

Now on the commercialisation of Shaolin Temple that you mentioned: actually for Buddhism, it is very necessary to have “humanistic Buddhism” as promoted by Master Taixu. But if “humanistic Buddhism” becomes too worldly, and Buddhism’s original teachings and ideas do not exist at all, to the point of becoming purely a commercial venture; then this is commerce, not Buddhism.

For instance, if one stick of incense sells for several thousands, even tens of thousands of yuan, and similar such “inventions”, then it is difficult to say whether or not they benefit living beings. Perhaps it needs to be examined using everyone’s wisdom.

In general, if one wishes to spread the Buddhadharma, one must safeguard the confidence of all beings. As a Buddhist, it is not especially necessary to take part in many commercial areas. What is most needed by Buddhist students is the wisdom of Buddhism. Quite a few people have confidence in Buddhism, and wish to learn a little, but cannot find the door of entry, or guidance from a true wise spiritual guide. This is a real shame.

As for confidence, many people do not lack this. We have also seen that whenever there is a festival, monasteries are all packed with people. Yet, these people are mostly praying for peace and safety. Those seeking the truth, seeking liberation, are far and few between. Thus, what is needed now is true Buddhism. Some commercial ventures may or may not be meaningful to the spread of Dharma and to benefiting sentient beings.

Personally speaking, I do not wish to lightly pass comments about others. Even if I do not agree with some behaviour, unless there are special reasons, generally I do not say much. Because the Buddha once said that, apart from him, it is very difficult for ordinary people to know the mind of all beings. But from the level of Buddhism as a whole, if it becomes too commercialized, too worldly, then it could bring about much disapproval.

These days, I emphasize over and over again that what Buddhism needs the most is great compassion and wisdom. These two are the essence of Buddhist thought, and wherever they are being spread, I greatly rejoice in it. As for other rituals and activities, if they are of benefit to living beings, then we praise them. But if they are not of benefit, or may even harm the virtuous roots of others, then they need to be observed.

(7) Question: I am a philosophy doctorate student. Theravada Buddhism says, do not harm others; Mahayana Buddhism says, at the same time as not harming others, we need to help others. I have seen some engineering faculty staff working on external projects and receiving particularly high returns, sometimes up to a million. With this money, they go around the country buying houses, buying shops. I often encourage them to learn about Buddhism. Why buy all these houses with only one life to live? It is best that a portion of the money is used to help others, to do some charity. They said that it is enough as long as they are not harming others. If they put money towards charity, it may not necessarily be appreciated. How should I try to help them transform?

Answer: Many people have the money but are unwilling to do charity. It is not always that they are highly accomplished practitioners of Theravada Buddhism. Perhaps they merely use it as en excuse. Any sutra in Theravada Buddhism, whether it is the Vinaya or the Agama, all advocate not harming others. At the same time, one should lead a frugal and simple life, cutting off as much as possible attachments to the five sensory desires.

Nowadays many people are relatively blinded. When they have enough wealth, they go here and there to buy houses, not knowing that craving is bottomless. Even when you have bought a house, you would not be satisfied, and definitely want to buy more houses. After buying in cities in China, you want to go to Canada, to America, to keep buying…

The other day I met a professor from Cambridge University. She told me that there is a person in England who is worth several billion US dollars. She has no children, and her lifelong pursuit is to buy houses everywhere. Managing these houses alone cost her several millions a year, yet she continues to buy. Seeing this, the professor sometimes feels very sorry for her, but there is no way of convincing her otherwise. So, some people in the world you can persuade through reason; but some you cannot, because he believes that his choices are very correct.

Question: What is the cause for ignorance? We can practice better if we can clarify this question.

Answer: I touched on this yesterday. Ignorance is like clouds in the sky, initially it is produced suddenly, and the cause for its production is delusion. This delusion is the root cause for our several lifetimes of ignorance, but it is not of the nature of Tathagatagarbha. From the perspective of empty space, clouds are not part of its true nature.

In some Tantra teaching, ignorance has been compared to rust – rust is not the original nature of iron; it has merely been suddenly produced under certain temperature and humidity conditions. But it does not have the hard and solid nature of iron. Similarly, the relationship between ignorance and Tathagatagarbha is like this.

Question: What do you consider to be a good practitioner? Is there such a benchmark?

Answer: There are different stages of practice and realization. For instance, Chan tradition has its many states; cultivating bodhicitta has its own many states. Every Dharma we cultivate all has different standards, just like university students have university standards, high school students have high school standards. Therefore, “practice” is a very broad term that encompasses many practices with different states, and the benchmarks cannot be generalized.

(8) Question: I am a Central China Normal University philosophy student. Just listening to your answers before, I feel very inspired. Also, you said in the talk last night that you hope we students today can start from the basic ideas of Buddhism to perfect our belief.

I have only one question. Chairman Mao once said: “It is not hard for one to do a good deed. But it is not easy to do good all one’s life.” Students like us are receiving guidance from our teachers and naturally we would do good deeds, or pursue some sort of belief. But when we step into society and face actual conflicts of interest, then it is very hard to maintain and be firm in our belief. What should we do?

Answer: Great question! If students now encounter good teachers, then when they first graduate, they would have calm minds, pure hearts, and be full of aspiration to contribute to society, to the country. But within two, three years of entering society, the original aspirations completely evaporate, because some temptations are too strong, and they are forced to tread in muddy water. Just like the analogy in Buddhism’s Treatise on the Great Perfection of Wisdom : when a bowl of hot water is poured onto an icy pond in winter, initially it would melt a little ice. But eventually it also slowly becomes ice. Hence, many university students need to first have the mental preparation: can you persevere and do good for life? Persevere and have a heart of gold for life?

If you wish to maintain this mindset, long-term habitual practice is very important. You also need to realize that being charitable and doing good deeds cannot stop just at the idea. You should realize from within how important it is, then have the resolve: “Although society is in a mess, I still wish to live a pure life and do meaningful things.”

In actual fact, there are a great many people like this today. Like Professor Gao, who has written so many books and dedicated himself to education for such a long time. It is really very sacred. It is not that I just meet someone and praise that person; but it is truly great for him to remain in the role of a teacher in order to nurture more students. Otherwise, nowadays quite a few teachers who as soon as they have the ability, buy houses, start businesses, and become involved in all sorts of activities. Their hearts are not in teaching at all.

Therefore, I really hope that when you are at school, you can often have this kind of determination: “Once I enter society, I prefer to let go of success in career and fortune, in order to do something meaningful for humanity!” In this way, as the mind is very powerful, it will have a kind of restrain on many of your actions.

(9) Question: I am a research student in the School of Political Science and Law. These two days you have spoken a great deal about doing good deeds, which really benefited us deeply. I have one question: some people do charitable acts out of the motivation of attaining fame and glory. But even though this is the case, they still manage to help many people and obtain good fruits. Yet there are others who have good intention, but often end up ruining things. Hence, when we evaluate good deeds, between intention and result, which is more important?

Answer: Comparing intention with result, good intention is more important. It is said in Buddhism: “If the intention is good, the levels and paths are good. If the intention is bad, the levels and paths are bad.” This means, if the intention is good, one’s path ahead is bright; if the intention is bad, then the path ahead is dark. It is also said in The Treasure of Precious Qualities: “Intention, good or ill, dictates the act’s effects, and not the size of the apparent right or wrong.” The difference between good or ill can only be distinguished by inner intent, not by external actions.

There are some today who engage in charity in order to push their own religious values, or elevate their public profile. If various motivations are imbedded, then it is merely a virtuous appearance, not a virtuous heart. If the heart is good, then even if your actions do not perfectly succeed, as said in Buddhist sutras, they are still of limitless and boundless merit.

Hence, the key to measuring good and ill lies in the heart. If your heart carries no selfishness but the wish entirely to benefit all beings, then this is the best kind of virtue.

In particular there are those who are inadvertently misunderstood by others when they are engaged in charity. I also said during the “International Charity Forum” that charity today does not yet have well-established regulations, and lacks transparency and public trust. Under these circumstances, it is understandable if others do not trust you , and believe that you have ulterior motives or intentions. But so long as you have good intention and purely wish to benefit others, there is no need to worry about personal glory or shame, gain or loss; nor be overtaken by misgivings and fear.

You need to know that without charities, many children do not even have the chance to go to school. If we can bring together the collective force of many, even if we only sponsor one child to go to school, save the life of just one patient, it is still very meaningful. Thus, regardless of whether you are an individual or an organization, you need the power of love. For you personally, this will also enrich your life.

(10) Question: I feel very honoured to have had the small talk with you yesterday. I have really benefited a great deal from your talks over these two days. Sutra of the Wise and Fool mentions the four marks of impermanence: “whatever comes together will separate; whatever is gathered will disperse; whatever is born is subject to death; whatever rises will fall.” How does this verse serve and influence our daily lives?

Answer: These are especially important ideas. On the surface this verse seems very simple, but in fact, if all teachers and students in schools can deeply realize its profound meaning, then you will have the ability to face the pains and sufferings in life.

In today’s society, people often commit suicide. If you investigate the reasons for the suicides, they tend to fall into these: 1) Not understanding “whatever comes together will separate”. Especially when the conditions for a romantic relationship end, today the two are together yet tomorrow they are separated, one finds it too difficult to accept. 2) Not understanding “whatever rises will fall”, when people lose their original high status, their purpose of life is also lost. 3) Not understanding “whatever is born is subject to death”. If someone’s dearest one dies, or if they themselves are diagnosed with terminal illness, they have not the courage to go on. 4) Not understanding “whatever is gathered will disperse”. If a person suddenly loses all the fortune that he has toiled for, he finds it too painful to go on living. If we understand the four marks of impermanence, then when we face these numerous pains and sufferings, we would be able to resolve them.

There was one time I visited my old primary school when over thirty students were graduating. As they were about to leave their alma mater and they could not bear to part with it, they all choked with sobs. So I specially gave a talk telling them about whatever rises will fall, whatever is born is subject to death, whatever comes together will separate, whatever is gathered will disperse, telling them that they must remember these four marks of impermanence. If they understand these, then when they face life, face worldly matters, they would flow with the conditions and not insist on things to be a certain way. Otherwise, when many young people today face aversive conditions, they often lose themselves in sufferings, make very unwise choices, and can even choose suicide.

Patrul Rinpoche dissected greatly the four marks of impermanence in Words of My Perfect Teacher. If you wish to have a deeper understanding, I suggest you have a read of it when the time allows. It will benefit your life, and even your practice.

(11) Question: I am a philosophy research student, my question is: after emptiness has been realized, is it that one no longer receives the fruits of karma? It is recorded in the Great Jewel Heap Sutra that the Buddha manifested the karmic fruit of having to eat horse grain for three months. How does this work?

Answer: After realizing emptiness, generally one no longer receives the karmic fruits of cause and effect. Yet in Great Jewel Heap Sutra, it is said that the Buddha experienced karma. For example, given some unwholesome karma created by the Buddha when in the causal stage, he now feels certain pain in the body. These are all manifestations. In Buddhism, Buddhist sutras also have the distinction of relative meaning and ultimate meaning.

In actual fact, when the highest state of emptiness has been realized, it is not possible to receive the karmic fruits of cause and effect like ordinary beings. The Buddha did this, said this, in order to demonstrate the importance of cause and effect, to let all living beings realize: “even the Buddha still experiences karma, let alone us ordinary beings?” Then through this, we more cautiously choose between good and ill. Thus, although this action of the Buddha is of the relative meaning, it has the purpose of benefiting all beings.

To use an analogy, just like teachers who wish to guide students onto the right path, although they clearly do not have interest in certain areas, but to follow the temperament of the students, they say things that are not in keeping with reality. Then later, according to circumstances they adroitly guide the students, letting them understand right and wrong, what to take and what to let go. The Buddha’s demonstration of receiving karmic fruits is also thus. Although it is of relative meaning, it is not a falsity, but a kind of skilful means because it is meaningful for all beings.

(12) Question: I am a Central China Normal University philosophy doctorate student. The idea of cause and effect commands a key position in Buddhism. That is to say, sow beans and reap beans, sow melons and reap melons. A cause necessitates an effect; an effect necessitates a cause; cause and effect circulate, retribution is appropriate. Then if someone committed a killing karma in a previous life, then in this life there must be an implementer who seeks revenge. If this implementer does not take revenge, then it seems that the inevitability of cause and effect has been split. But if he sought revenge, and also could not put down the cleaver to become a buddha at that moment, then the aspiration of Bodhisattva Kshitigarbha of “Unless the hells are empty, I shall not become a buddha” seems never achievable. How do you view this?

Answer: “Good will be rewarded with good, and evil with evil”, “sow melons and reap melons, sow beans and reap beans”. I very much accepted this idea even when I was studying to become a teacher. There was a teacher at the time whose thinking opposed mine, and he always used the views of Materialism to defeat me. Sometimes I deliberately debated with him, and if he could not argue clearly, he would start to berate me severely…later on we restored good relations. When I became a monk, he understood my decision. Nowadays when we encounter each other, we still remain very respectful.

Sow melons and reap melons, sow beans and reap beans. In actual fact, the idea of cause and effect is a profound one. It teaches us that when one kills in a former life, and experiences its retribution in a later life, it is entirely reaping the fruits of one’s own actions. It is not that God or a creator is controlling everything. It is also a natural law. For example, if you sowed poisonous seeds, the fruits would definitely be poisonous. If you sowed sugar cane, then the fruits you obtain would also definitely be sugar cane. Similarly, doing evil brings about pain, doing good obtains happiness. This is also a type of inevitable law.

Of course, the fruition of cause and effect is not such that as soon as a “cause” has been produced, the “fruit” ripens. It is also said in the Buddhist sutras that there are three types of karma: karma that ripens in the same lifetime (drsta-dharma-vedanīya-karma); karma that ripens in the next life (upapadya-vedaniya-karma); karma that ripens in successive births (aparaparyaya-vedaniya-karma). Therefore, some karma created by you may require many aeons to ripen.

The fine points of this causal loop can only be thoroughly known by the wisdom of a buddha. Even Shravaka Arahats are not able to know their origins and developments, and so it is immensely profound. But despite this, when we see the bitter sweet of many people’s lives today, we can infer that these are related to their former lives. These can be well proven when combined with philosophical reasoning.

Now, if beings continue to create unwholesome karma, can the great aspiration of Bodhisattva Kshitigarbha be realized? There is no mistake here. Although Bodhisattva Kshitigarbha generated a grand aspiration, it is not necessary for hell to be entirely empty before he would have the chance to attain buddhahood. This grand aspiration mainly represented his supremely noble spirit. For example, a teacher may say: “Until I have finished teaching all students, I would not leave.” But in actual fact, the number of students would continue to increase, and until this teacher passes away, it would still be impossible to finish teaching students. But through this, one can see his particularly great ambition.

In Buddhism, whether it is Bodhisattva Manjushri’s or Kshitigarbha’s aspiration, all must liberate all sentient beings before attaining buddhahood. This means the power of their aspiration is very strong. But it does not mean that if all beings are not liberated, they shall never attain buddhahood. Or, if one day all beings were truly liberated, then these bodhisattvas would have nothing to do and be made redundant. This is not the case. Instead, because their aspirations are supremely vast, they would attain buddhahood sooner than bodhisattvas in general.

(13) Question: I am a philosophy research student. We often say that when cultivating the mind; empty the mind. From many thoughts, to few thoughts, to one thought, then to no thought. But we have love and kindness, which are also a kind of thought. If there is no thought, then does it not mean that those who are enlightened have no kindness or love?

Answer: As an awakened being, although there is no discriminating love, there is non-discriminating great love. There is also the great compassion that emerges from non-discrimination.

Cultivating the mind to move from many thoughts, to few thoughts, to one thought, then to no thought is a type of staged practice in the Chan tradition. It is necessary for the mind to gradually calm like this. But for us to have love, loving kindness, and compassion in our daily life is not in contradiction to this. For example, when I am in sitting meditation, I abide in the state of no thought. But after I emerge from the meditation, I am able to do more charitable deeds. At that time, because there is the aid of the meditative state, the strength to engage in charity can be elevated.

Although love and kindness are discriminating thoughts, but as I said before, they are like the boat to cross the river, and cannot be abandoned in the process of cultivation. While the Chan tradition teaches that all thoughts are the same, unwholesome or wholesome thoughts all must be abandoned; but this is the highest state of realization. Before we reach it, we must cut off unwholesome thoughts and grow wholesome ones. In this process, it is necessary to differentiate between “out of meditation” and “in meditation”. When out of meditation, do more good; when in meditation, do not be attached to anything. The two do not contradict.

Regarding Buddha’s non-discriminating great love, there is a particular analogy in Introduction to the Middle Way. When a potter is making pottery; initially great effort is required to turn the wheel. But eventually, when there is sufficient force, even without turning it, the wheel naturally rotates. Similarly, when the Buddha was in the causal stage, he habitually practiced and strengthened his compassion. After becoming a buddha, while he abides in the state of no-thought, the great compassion to benefit all sentient beings would still be naturally and effortlessly produced. Although the Buddha has no thoughts, the work of benefiting all beings is unceasingly carried forward.

(14) Question: I am a philosophy research student. My question might challenge everyone’s bottom-line, so I hope everyone can be a little tolerant.

Looking back into the history of various religions, we can see that all religions stressed conversion. For example, Christianity had the Crusade, Islam also had the spread to the west, there are even ways to attract converts through tax concessions. For Buddhism, is it more important that people take refuge naturally, or does there need to be a sort of guided conversion?

Answer: Buddhism’s taking refuge or ordination are not forced, but come from individual wish. At any occasion that I attend, if someone raises the wish to become monastic, I always advise him to first consider it thoroughly. Taking the monastic path is a serious matter; it cannot be an impulse, but needs to be slowly observed. If someone wishes to take refuge, I also ask him to contemplate why he wishes to take refuge. If his intention is right, then we can proceed.

On the other hand, for people who do not believe in Buddhism, we also do not completely neglect them, because many people now need a sort of belief. It is not that we are competing for converts and grabbing market share with Christianity and other religions; but we feel that if a person has no belief, especially in China where there are so many people, their inner world would be very empty. In Western countries like the USA or Canada, over 95% of the people are Christians, Buddhists, or belong to other religions. A life like this would be very rich.

Personally speaking, I still wish for everyone to have a kind of belief. Otherwise, a person who has no ethics, no belief, would live very blindly in the world. Especially when one reaches the final years of life, without a sense of belonging, without a sense of security, one’s own future will be at a complete loss. Hence, from the angle of being responsible for others, I hope many people can have their own belief. Only then would life be meaningful and have direction.

Question: Yesterday and today you talked a great deal about Buddhist ideas. But for an ordinary person like me who has no roots of wisdom or great insight, these ideas are really quite deep, and our personal experience of these ideas is also very limited. So I wish to ask, should we place more emphasis on the sharing of experiences, or the spreading of ideas?

Answer: Buddhism is very vast and profound; the study of ideas is necessary, and it cannot be apart from the cultivation of actual practices. Otherwise, mere mastery of theories without any practice would be like some religious research specialists whose talks appear very impressive, but have never even contemplated the idea of “impermanence of the human life”. These are the so-called “wily Dharma birds”. On the other hand, if one has no understanding at all of Buddhist ideas, yet stays in monasteries all the time on closed retreats without comprehension of the most basic Buddhist teachings; this is called blind practice and refinement. It is hardly meaningful.

This is why Tibetan Buddhism always emphasized studying, contemplating, and practicing. Not one of these can be missing.

(15) Question: I am from Damxung County in Lhasa region. When we Tibetans are doing full prostrations, we chant many different sutras. Which one is better for chanting?

Another question is: when I was home, the adults said each person has two arithmeticians on their shoulders. One records all your good deeds and one records all your ill deeds. It is also said in Buddhist sutras that on each person’s right arm is Bora (male diva), on the left arm is Mora (female diva), separately recording your good and ill karma. How can we do more good deeds and cut off ill deeds?

Answer: Firstly, I am very happy to see our Tibetan children studying at Central China Normal University. Yesterday I also saw that many teachers take great care of them here, for which I wish to express my sincere gratitude. For me, while I am of Tibetan ethnicity, through all these years I have cared greatly for Buddhists in the Han region, so between us we should connect with love.

As a Tibetan child, someone also said this yesterday that one’s own language and many traditions have faded. On this point, I wish to emphasize again with Tibetan university students: no matter which ethnic group, what place you go to study, you must not abandon your own tradition and language. In the past I have seen some Tibetan university students who have returned from inland China. They basically could no longer speak Tibetan, and also in their behaviours one could not see the fine Tibetan traditions. This is a real shame.

These days, so many intellectuals from the Han region are travelling to the Tibetan region to seek sublime Tibetan Buddhism and Tibetan culture. Yet we have wholly rejected what we originally owned as if it were worthless. Instead, we learn from the Han region, which in turn learn from the West, eventually we become completely westernized. This is really irrational. Therefore as a Tibetan, do not forget your inherent culture!

Take a look at the many Han students who have studied abroad in the US, Canada, Europe, although they have received western influences, they have not completely abandoned their own tradition. After returning home, they still speak their mother tongue, rather than only speak English. But for our Tibetan students, we can often see that after staying in the Han region for a few years, they cannot speak any Tibetan anymore. This is truly regrettable. Thus, I sincerely hope that for our Tibetan children, no matter which university in the Han region you are studying at, you cannot give up your own language and belief!

At the same time, I will also answer your question: when doing full prostration, you generally take refuge, chant the Seven Limb Practice, and “Konchok Sumla Chaktsal Lo, Namo Manjushri Ye, Namah Sushri Ye, Namo Uttama Shri Ye Svaha” – Chagme Rinpoche said that if you maintain the chanting of this mantra, the merit of one prostration is multiplied one hundred thousand times. Some people also take refuge and chant the name of Amitabha or others. Any name of a buddha or bodhisattva is fine; there is no particular limitation.

Also, on everyone’s shoulders are a male and female diva that records good and ill. This was also mentioned in the Bardo teachings. Actually there were great monks and masters in the Han region who when journeying to the Bardos or hell, saw that the dead had records of good and ill from their living days. It is for the same reason.

If we wish to move towards good and away from bad, there is a very good method taught in Words of My Perfect Teacher: Long ago, there was a brahmin called Ravi who examined his mind at all times. Whenever a bad thought arose, he would put aside a black pebble, and whenever a good thought arose he would put aside a white pebble. At first, he had more black pebbles and less white pebbles. Then, as he persevered in developing antidotes and in adopting positive actions and rejecting negative ones, in the end he had only white ones.

Of course, a good practitioner is able to do this, but not necessarily all of us. No matter what, on each person is a Dharma protector who cares about your wholesome and unwholesome karma. These traditional views are worthy of respect from everyone. At the same time, when we are choosing between good and ill, we need to model after the ancients and frequently remind ourselves, observe our own actions, and only then can we gradually step onto the great path of light.

Professor Gao Xinmin’s concluding remarks:

Wonderful times so easily fly by; two hours have vanished just like that. I feel that this morning’s interchange was a high standard one, at least better than last night’s. “High” is mainly reflected in our teacher who really is remarkable, and deservedly a renowned master. For him to enjoy such fame and honour in society and in the Buddhist world is closely connected to his practice and realization, to his solid scholarship. Our teacher is at the same time a renowned master, and an “illustrious” master – “illustrious” meaning to have wisdom, have knowledge, Buddhism also talks about the five illustrious sciences, and our teacher is worthy of this title.

Of course, our teacher’s highly skilled comportment is also related to the questions students asked today. If our questions are very shallow, like those of last night, then no matter how skilled our teacher is, it cannot be shown. We often say in our university “teaching and learning are mutually beneficial”, if there are good students, there must be good teachers; if there are no good students, then there cannot be good teachers. Therefore, for Central China Normal University to elevate its standards, students must study well themselves. Otherwise, if you do not understand anything, how can the university have high standard teachers? You must understand this principle.

Finally, let us express our most sincere gratitude to our teacher through the warmest applause.

[1] For details on this method of reasoning, please refer to Treasury of Cognition and Reasoning, chapter 9, “The arising of mind is not dependent on any other cause but arise due to its previous continuum since beginningless time. Thus, when causes and conditions are sufficient, nothing could prevent it to arise continuously.”