My Understanding of Buddhism
By Deng Lai Song (邓来送)
(Translated by Adrian Chan-Wyles PhD)
As a young child at private school, I studied the ‘Three Character Classic’ (三字经 – San Zi Jing), the ‘Four Books’ (四书 – Si Shu), the ‘Five Classics’ (五经 – Wu Jing), and the ‘Ancient Cultural Concept Only’ (古文观止– Gu Wen Guan Zhi), etc. When I grew-up I studied traditional Chinese medicine and specialised in pharmacology. I started work in the 1950’s, and at the age of 17 years old, I joined the Communist Party of China (中国共产党 – Zhang Guo Gong Chan Dang), and studied Marxist philosophy at the Municipal Commission Party School. Here, I learned ‘to clarify right and wrong materialism, in relation to the teaching of historical materialism.’ Therefore it is logical to state that I am an atheist (无神论者 – Wu Shen Lun Zhi), or ‘No God Theory Adherent’. As I have a foundation in traditional Chinese culture, I am familiar with the Book of Changes (周易 – Zhou Yi), the Six Arts of Fortune Telling, (六壬 – Liu Ren), and the Occult Arts (奇门 – Qi Men), and have made an extensive study of these works. To date I have written at least 10 major papers on these and related subjects, many of which have been published in the Taiwanese journal entitled ‘Chinese Cultural Studies of the Concept of Change’(中华易学 – Zhong Hua Yi Xue), and the Hong Kong based journal ‘Asian Medicine & Treatment’ (亚洲医药 – Ya Zhou Yi Yao). I have also attended 6 conferences regarding the Book of Changes both within China and abroad. In 1989, I founded the journal entitled ‘Shizhen Chinese Medical Research’ (时珍国药研究– Shi Zhen Guo Yao Yan Jiu), and came into direct contact with Buddhist culture and literature. I immediately realised the importance and validity of Buddhist culture, and understood that its teachings where worthy of further research, and formed an integral part of traditional Chinese culture.
In March of 1995, I was ill in hospital, and my friends thought that I would easily recover, even though I was over 60 years old at the time. Eventually I returned home to recuperate, although I was still sick. As my wife was a practicing Buddhist, she brought me Buddhist books to read. After I read the Buddhist text entitled ‘Understanding All Four Instructions’ (了凡四训 – Le Fan Si Xun), and ‘Compassion Crosses the Sea (of Delusion) to Enlightenment’ (觉海慈航 – Jue Hai Ci Hang) I gained much inspiration. At the end of that year, I decided to retire from my work and made the necessary arrangements. In 1996 I attended a national conference on diet in relation to traditional Chinese medicine, held at the Chengdu Traditional Chinese Medicine Institute. Whilst in Sichuan province, I visited the Wen Shu Temple (文殊院 – Wen Shu Yuan), and became aware of the existence of a Buddhist Studies correspondence course. I immediately signed-up for this distance learning course in Buddhist Studies. In two to three years of study, I progressed from the beginner to intermediate level of the understanding of Buddhist theory. This study has enabled me to gain a deeper and more profound understanding of Buddhist philosophy. It can be truthfully said that Buddhism as a theory, explores the meaning of life, and the truth of the universe, to a very thorough degree.
This distance learning course in Buddhist studies allowed me to approach the subjects of the world being ‘only materialism’ (唯物 – Wei Wu), or ‘only idealism’ (唯心 – Wei Xin), with a fresh intellectual vigour and appreciation. This progressive education gradually changed my life. In reality, I was not seeking this transformation, but the Buddha and Bodhisattvas blessed me in many and varied ways. For example, on January the 21st, 1999, of the solar calender, (or the 5th day of the 12th lunar month), at 3:05am in the early morning, I was asleep and dreamt that I saw my mother-in-law (婆婆– Po Po), who spoke with me. Later, a man walked into my dream, and I woke up. At that exact moment I became aware of someone walking around in the living room, and I heard the front-door open and close, and the kitchen light being switched on. I thought it was my wife moving around, but I couldn’t work out why she had got up so early? I called out a number of times, but there was no answer. I looked at my watch with a flashlight, and I thought it said that it was 4:10am, (it was actually 3:10am), and so I turned on the bedside lamp and got out of bed, and pulled on a jumper and a jacket. At that moment a number of bandits and thieves rushed at my bed and violently dragged me to the ground and threatened to kill me with a knife if I did not hand over my money. I said:
“I am a retired elderly person, but you are probably laid-off workers, right? Every one of us is poor. I have no money, and possess few possessions, you can see for yourselves.”
The bandits and thieves looked around my room and saw my ‘mala’, or ‘chanting beads’ (念珠– Nian Zhu), my small collection of Buddhist books, and on the wall were pictures of Amitabha Buddha and Guanyin Bodhisattva, nothing else. Seeing my lack of possessions, the bandits and thieves automatically gave up. I think that those who do not study Buddhism could not have achieved this outcome. The study of Buddhism definitely averts disaster, over-comes misfortune, and saves the day. In recent years, not only am I in very good health, but my family is safe and well. During September, 1999, I travelled to the Hong Hua Ch’an Temple, (弘化禅寺 – Hong Hua Ch’an Si), situated on Mount Dong, (东山 – Dong Shan), to receive the Bodhisattva Precepts, (菩萨戒 – Pu Sa Jie).
Buddhist teaching is premised upon the attainment of liberation through spiritual purification, and spiritual purification is achieved through correct behaviour. This training sets people free of suffering. The Buddha-Dharma is a highly advanced form of wisdom, which includes many different aspects of knowledge, relevant to society and everyday living. The Buddhist theory can assist everyday life by explaining the correct path to take, or correct attitude to have with regard to metaphysical issues. In 1999, I received from a friend, a Book of Change prediction that I would live through this year, but a relative would die. Buddhism teaches that fortune-telling is not real, and that it shouldn’t be believed in. I did not believe this prediction and my family carried-on alive and well as usual – nothing bad happened. I think traditional culture can be explained as follows:
1) Confucianism (儒– Ru) = belief in social hierarchy (主忠信– Zhu Zhong Xin).
2) Daoism (道– Dao) = non-action (无为 – Wu Wei).
3) Buddhism (佛主 – Fu Zhu) = impermanence (寂灭– Ji Mie), and nirvana (涅槃 - Nie Pan) as the end of endless rebirth.
Buddhists do not practice just for spiritual reasons. Buddhist morality ensures that Buddhists are well behaved within society, and are able to help other people – whether they are Buddhists or not. Anyone can benefit from the Buddha’s teaching. All that is needed is sense of genuine regret for past wrongs, and the good intention to follow the Dharma and create positive actions in the world. In this way anyone can become a morally noble person and a benefit to society.
The Buddha was not only a religious leader and educator, but also possessed a profound understanding of human psychology. After he achieved enlightenment, he gave his first teaching by turning the Dharma-wheel at Sarnath. To the five arrogant and conceited ascetics, he taught the Law of the Four Noble Truths (四谛法– Si Di Fa). Many years later, the Buddha entered Nirvana in Kusinara and his lifelong teachings (of 45 years) were eventually recorded in the Buddhist Sutras. Throughout his life, the Buddha taught the Dharma in a progressive manner, adjusting the teaching according to the understanding of the audience. Modern education is based upon an evolutionary model that progresses from elementary, to secondary, and finally to university level. The Buddha’s teaching is like this, but he also caters toward individual needs, and the different capacities people possess for understanding his teachings. The Buddha’s method is similar to modern education, and unique in its ability to take into account individual educational needs. For example:
1) For those afflicted by 5 worldly desires and lusts, the Buddha taught the 5 Precepts of Dharma Practice. When followed correctly, any future existences in the human realm will be blessed.
2) Those who wish to ascend to a heavenly realm, should cultivate the practice of the 10 Good Deeds.
3) To escape from rebirth in the 6 realms, it is important to apply the teachings contained within the Four Noble Truths, and to attain Arahantship.
4) The root of ignorance (of birth and death) can be broken by following and applying the teachings of the 12 Stages of Co-dependent Origination. This leads to the attainment of the stage of Pratyekabuddhahood, or personal enlightenment that is not shared with others.
5) Those who practice the Six Paramitas correctly, cultivate a great heart and mind motivated by compassion. Eventually, the stage of Bodhisattvahood is attained, as a preparation for the realisation of final Buddhahood.
A Buddhist Sutra says:
“The Five Vehicles of the Buddha are very powerful methods of spiritual cultivation. The Five Vehicles of the Buddha are absolutely real.”
The Buddha taught all sentient beings so that they may be led out of the delusive realm of Samsaric suffering, and escape the wheel of transmigration in the bitter sea of ignorance. Finally, there is the achievement of complete conscious realisation, or Buddhahood – the fruit of correct Dharma practice.
There are many people in China today who reject Buddhism as superstition. They are of the opinion that Buddhism encourages praying to gods and Buddhas for help in an ignorant manner using incense and ritual to mislead the people. They say this is seeking help from gods and Buddha, right? As a consequence, not many people follow Buddhism, but this view is not correct, and demonstrates that those who hold such opinions have not seriously studied authentic Buddhism, and do not understand its sophisticated philosophy. In fact, this criticism of Buddhism can be described as ‘blind’ as it lacks correct knowledge to build a realistic opinion. In a very real sense, it is these types of people that are following a superstition – the superstition of uninformed views. Chairman Mao’s chief bodyguard – Li Yin Qiao (李银桥) – wrote in his memoirs that once he was out walking with Chairman Mao, when Chairman Mao said to him:
“We have the view that Buddhism, and Buddhist temples, are good and not bad.”
Li Yin Qiao replied:
“Buddhism might be attractive to the eye, but surely it is just a belief in superstition?”
Chairman Mao answered:
“Such an opinion is too one-sided, too one-sided. Buddhism is culture, do you understand?”
These are the words of Chairman Mao. The scientist named Yang Zhen Ning (杨振宁) said:
“Buddhism is one of the world’s great religions that came to China around 2,000 years ago and has had an important influence upon Chinese culture.”
Generally speaking, intelligent people, although not necessarily knowledgeable about Buddhism, nevertheless, still hold respectful opinions about Buddhist philosophy and Buddhist culture. Throughout history it is a fact that scholars and intellectuals have held Buddhism in high esteem, and view it as an educational method that advocates the cultivation of wisdom, and not as a path of superstition.
The great modern Chinese scholar – Mr Lu Xun (鲁迅先生 – Lu Xun Xian Sheng – has made an extensive study of the subject of Buddhist culture. According to the 1941 ‘Jia Yin Book Account’ (甲寅书帐 – Jia Yin Shu Zhang), in that year, Lu Xun purchased study material covering around 75 different aspects of Buddhist theory and culture contained in books and journals, which amounted to 213 volumes. He also paid for the‘One Hundred Parable Sutra’ (百喻经– Bai Yu Jing) to be engraved on stone in Nanjing. This engraved special edition of the ‘One hundred Parable Sutra’ can now be seen in the Shanghai Exhibition Centre. After reading the ‘Wisdom and Ignorance Sutra’ (贤愚经 – Xian Yu Jing), and the‘Treatise of Yoga Mastery’ (瑜珈师地论– Yu Jia Shi De Lun), and many more Buddhist sutras, Lu Xun was in awe of the Buddha’s wisdom. He said to his friend Xu Shou Tang (许寿棠):
“Shakyamuni Buddha is a really great Sage. I often experience many problems in life that are very difficult to solve, but the Buddha’s understanding is so profound that I find he has already found the answer for me. The Buddha’s understanding is so precise and exact, that there is no other choice than to refer to him as the greatest and wisest of Great Sages.”
Many people believe that science is ‘pragmatic’ and represents the logical function of ‘seeking truth from facts’ (实事求是 – Shi Shi Qiu Shi), and is the personification of ‘truth and reason’ (真理 – Zhen Li). The world renowned scientist named Albert Einstein, created the ‘Theory of Relativity’ (相对论 – Xiang Dui Lun). The Theory of Relativity is the basis for a modern multidisciplinary field of science which has profoundly influenced physics, the exploration of space, and the development of modern medicine. However, although the Theory of Relativity has been in existence for over 70 years, it is true to say that only a handful of scientists in the world actually understand its theoretical premise. In other words, despite its profound truth, virtually no one understands its meaning. There are thousands of academic papers produced around the world regarding the meaning of the Theory of Relativity, but only a few scientists understand that the Theory of Relativity is formulated within the Buddhist Sutras – it is to be specifically found in the ‘Vajracchedika’ or ‘Diamond Sutra’ (金刚经– Jin Gang Jing) – where it provides a preliminary explanation which states clearly that all physical phenomena is ‘empty’. All physical matter is energy – and all energy is matter. Matter is comprised of energy, and energy manifests as matter – the two aspects of reality are interconnected and interchangeable. Space and time are dependent upon one another, and are therefore ‘relative’. Matter and energy are interlinked. This explains clearly that ‘mind’ (心– Xin), and ‘matter’ (物 – Wu) are interlinked. The Buddha said:
“All phenomena (dharmas) arise only within the mind.”
This is to say that all physical matter is empty of any substantiality. The ordinary eye of humanity is unable to perceive any changes occurring in the material world at the quantum (量子 – Liang Zi) level. The universal truth is not perceived at the quantum level, and this limited perspective is taken to be reality. For instance, everyone knows about the existence of X-rays (X光- X–Guang), how they function, and what they are, but when they penetrate the human body, who can feel their presence? Everyone is aware that there are radio-waves, ultraviolet and infrared, gamma waves, nuclear fallout radiation, but with the naked eye, who can see these things? There are people who deny what they can not see, or do not understand. The Buddha said that such people are pitiful because they live in an inverted world, where they do not understand correctly the conditions within which they live! Scientists have discovered that the Tachyon particle, (超光速粒子– Chao Guang Su Li Zi), which travels faster than the speed of light, is linked to the functioning of the brain. Tachyon particles exist in the brain, and might explain the thought process and conscious development. These microwaves are imperceptible but are always present. Everyone has access to this energy, but the human mind is limited in function to the five desires and the six senses. The mind-energy is trapped in this deluded state. However, only the correct practicing of the Buddha-dharma can achieve a calm mind and release the potential energy every human-being possesses.
Everybody understands that philosophy is the study of life; that is the study of the universe to form an all-encompassing world view. This endeavour involves the study of the consciousness and the material world, as well as the study of nature and society, etc. Each kind of phenomenon is studied and developed into various concrete academic disciplines; this is how humanity develops an understanding of the world that provides a total methodology and a guiding ideology. My view is that from a Marxist perspective, Buddhism should be viewed as a philosophy. Followers of Buddhism are required to comply with the concept of creating ‘good karma’ (善业 – Shan Ye), as opposed to generating the opposite of ‘bad karma’ (恶业 – E Ye). This is because ‘bad karma’ is the product of ignorance. Ignorance has its origin in greed, hatred, and delusion, as well as pride, and holding wrong viewpoints. This false way of thinking is the essence of all human suffering according to the Buddhist teachings. One of China’s early revolutionaries, called Zhang Tai Yan (章太炎) said:
“Dharma…should not be referred to as a ‘religion’, but should rather be viewed as an empirical ‘philosophy’.”
This is particularly evident in the sophisticated philosophy of the Madhyamika School (中观派 – Zhong Guan Pai), and the Consciousness Only School (唯识派 – Wei Shi Pai), and so on. With regard to the Madhyamika School, this is the product of the wisdom and insight of the Indian Bodhisattva Nagarjuna (龙树菩萨 – Long Shu Pu Sa). At the Academy of Science, (in the former Soviet Union), the Soviet professor and renowned academic Fyodor Stcherbatski (1866-1942) stated in ‘Theory of Buddhist Nirvana’ (佛教涅槃概论 - Fo Jiao Nie Pan Gai Lun) the following:
“Nagarjuna should be recognised as one of the great scholars in the world.”
Stcherbatski was of the opinion that Nagarjuna’s philosophy could be compared favourably with the work of the British philosopher Francis Bradley (1846-1924), and the German philosopher GWF Hegel (1770-1831). Stcherbatski stated:
“Francis Bradley is of the opinion that all the apparent differences between things in the everyday world are not real. The separate realities usually ascribed to all relationships, whether it be through concepts such as movement, space and time, change, cause and effect, and notions of ‘self’, etc, are all refuted one by one. On every point, the thinking of Bradley concurs with that of Nagarjuna to a remarkable degree. From an Indian understanding, Francis Bradley is expressing a purely Madhyamika School perspective. A similar correlation can be found between the dialectics of Nagarjuna, and the dialectical theory of Hegel.”
The philosophy of Buddhist thought is not a product of blind faith, or spurious reasoning, but is rather the product of prolonged and extensive logical research into the nature of reality. Buddhism has historically utilised the method of rigourous reasoning in the development of its philosophical perspective. Tibetan temples, for instance, have the tradition that involves thousands of scholars debating the Buddhist teachings. Buddhist ideas are subject to continuous and extensive rational re-examination over time. Friedrich Engels (1820-1895), in his ‘Natural Dialectical Method’ (自然辨证法 – Zi Ran Bian Zheng Fa), (Translator’s note: an unfinished work from 1883), praised Buddhism in the following manner:
“The followers of Buddhism are in an advanced stage of rational thinking.”
Engels also said:
“Only dialectical thought is effective and correct. In this regard, only Eastern Buddhists and Greeks occupy a highly developed, and advanced stage of dialectical thought.”
The rich dialectical content of Buddhist thought has profoundly affected the world, particularly with regard to other great thinkers and philosophers. The validity of Buddhist thought is even recognised within dialectical materialism. The Buddha is a great teacher. The Buddha-Dharma includes not only the method of teaching, but also the method of evidence gathering. The teaching method explains the universe, the world and all things within it. It does not stop at the theoretical stage, as the method of evidence gathering ensures that a set of developmental mind techniques are practiced which seek proof of effectiveness. If Buddhist practitioners practice the Dharma, and implement its instructions correctly, then eventually they will realise reality and attain the Buddha’s understanding. The Dharma is not just a collection of theories or obscure facts; it is rather a practical philosophy that we must apply to our own lives and see the truth of the Buddha’s insight. This is why enlightened monks have been produced down through the ages, and in every dynasty. These great monks have continuously praised the golden words of Shakyamuni Buddha, confirming that these words are true and not false.
Since the Eastern Han Dynasty, Buddhism has had a profound and far-reaching effect upon Chinese culture – its influence has spread far and wide, and its roots have penetrated very deeply. The modern Chinese scholar called Liang Qi Chao (梁启超) has said:
“Buddhism is the highest and most successful tradition of spiritual development. Its Mahayana teachings particularly, are amongst the greatest cultural creations humanity has ever produced.”
Throughout its two thousand year history in China, its presence has influenced such fields of study such as literature, art, philology, linguistics, architecture, philosophy, politics, and society. Buddhism has influenced every aspect of life in China, and was present as a living reality during the development of ancient Chinese culture. Today, Buddhism is of equal importance in modern China. Buddhist spiritual teachings advise people to cultivate good moral actions, and in so doing, ensure the good moral maintenance of the broader community. For Buddhism, the ‘personal’ is the ‘social’, this is an important role. The President of the National Committee of the Chinese People's Political Consultative Committee (CPPCC) [全国政协 – Quan Guo Zheng Xie], Li Rui Huan (李瑞环), stated:
“In its long historical development, Buddhism has had a profound and significant impact upon the development of Chinese culture. Buddhist teachings are an integral part of traditional Chinese culture. Many advocate Buddhist spirituality to be an advanced form of civilisation – the modern Chinese state agrees with this assessment.”
If everyone were to follow the Buddhist teachings and correctly apply them to their lives, then society would be transformed into the Pure Land (净土– Jing Tu), here and now. The venerable monk Jing Hui (净慧法师 – Jing Hui Fa Shi), of the Buddhism Association of China (中国佛教协会 – Zhong Guo Fo Jiao Xie Hui), stated in his article entitled ‘Buddhism as Correct Teaching and Correct Path’ (佛教的正信与正行 – Fo Jiao De Zhong Xin Yu Zhong Xing), once quoted a leader’s speech which said:
“Buddhism is the best form of discipline. Buddhists practice harmony and unity (solidarity). Buddhists do not commit illegal acts. This is very good. If all the households practiced Buddhism, then the Pure Landwould automatically manifest.”
We should carry forward the good traditions of Buddhism and in so doing, eradicate all bad actions and negativity in pursuance of the public good. This action will benefit not only the country of China, but equally benefit all sentient beings.
Article Authored By: Deng Lai Song (邓来送)
Link to Original Chinese Language Blog Entry:
My Understanding of Buddhism
©opyright: Adrian Chan-Wyles (ShiDaDao) 2014.
In March of 1995, I was ill in hospital, and my friends thought that I would easily recover, even though I was over 60 years old at the time. Eventually I returned home to recuperate, although I was still sick. As my wife was a practicing Buddhist, she brought me Buddhist books to read. After I read the Buddhist text entitled ‘Understanding All Four Instructions’ (了凡四训 – Le Fan Si Xun), and ‘Compassion Crosses the Sea (of Delusion) to Enlightenment’ (觉海慈航 – Jue Hai Ci Hang) I gained much inspiration. At the end of that year, I decided to retire from my work and made the necessary arrangements. In 1996 I attended a national conference on diet in relation to traditional Chinese medicine, held at the Chengdu Traditional Chinese Medicine Institute. Whilst in Sichuan province, I visited the Wen Shu Temple (文殊院 – Wen Shu Yuan), and became aware of the existence of a Buddhist Studies correspondence course. I immediately signed-up for this distance learning course in Buddhist Studies. In two to three years of study, I progressed from the beginner to intermediate level of the understanding of Buddhist theory. This study has enabled me to gain a deeper and more profound understanding of Buddhist philosophy. It can be truthfully said that Buddhism as a theory, explores the meaning of life, and the truth of the universe, to a very thorough degree.
This distance learning course in Buddhist studies allowed me to approach the subjects of the world being ‘only materialism’ (唯物 – Wei Wu), or ‘only idealism’ (唯心 – Wei Xin), with a fresh intellectual vigour and appreciation. This progressive education gradually changed my life. In reality, I was not seeking this transformation, but the Buddha and Bodhisattvas blessed me in many and varied ways. For example, on January the 21st, 1999, of the solar calender, (or the 5th day of the 12th lunar month), at 3:05am in the early morning, I was asleep and dreamt that I saw my mother-in-law (婆婆– Po Po), who spoke with me. Later, a man walked into my dream, and I woke up. At that exact moment I became aware of someone walking around in the living room, and I heard the front-door open and close, and the kitchen light being switched on. I thought it was my wife moving around, but I couldn’t work out why she had got up so early? I called out a number of times, but there was no answer. I looked at my watch with a flashlight, and I thought it said that it was 4:10am, (it was actually 3:10am), and so I turned on the bedside lamp and got out of bed, and pulled on a jumper and a jacket. At that moment a number of bandits and thieves rushed at my bed and violently dragged me to the ground and threatened to kill me with a knife if I did not hand over my money. I said:
“I am a retired elderly person, but you are probably laid-off workers, right? Every one of us is poor. I have no money, and possess few possessions, you can see for yourselves.”
The bandits and thieves looked around my room and saw my ‘mala’, or ‘chanting beads’ (念珠– Nian Zhu), my small collection of Buddhist books, and on the wall were pictures of Amitabha Buddha and Guanyin Bodhisattva, nothing else. Seeing my lack of possessions, the bandits and thieves automatically gave up. I think that those who do not study Buddhism could not have achieved this outcome. The study of Buddhism definitely averts disaster, over-comes misfortune, and saves the day. In recent years, not only am I in very good health, but my family is safe and well. During September, 1999, I travelled to the Hong Hua Ch’an Temple, (弘化禅寺 – Hong Hua Ch’an Si), situated on Mount Dong, (东山 – Dong Shan), to receive the Bodhisattva Precepts, (菩萨戒 – Pu Sa Jie).
Buddhist teaching is premised upon the attainment of liberation through spiritual purification, and spiritual purification is achieved through correct behaviour. This training sets people free of suffering. The Buddha-Dharma is a highly advanced form of wisdom, which includes many different aspects of knowledge, relevant to society and everyday living. The Buddhist theory can assist everyday life by explaining the correct path to take, or correct attitude to have with regard to metaphysical issues. In 1999, I received from a friend, a Book of Change prediction that I would live through this year, but a relative would die. Buddhism teaches that fortune-telling is not real, and that it shouldn’t be believed in. I did not believe this prediction and my family carried-on alive and well as usual – nothing bad happened. I think traditional culture can be explained as follows:
1) Confucianism (儒– Ru) = belief in social hierarchy (主忠信– Zhu Zhong Xin).
2) Daoism (道– Dao) = non-action (无为 – Wu Wei).
3) Buddhism (佛主 – Fu Zhu) = impermanence (寂灭– Ji Mie), and nirvana (涅槃 - Nie Pan) as the end of endless rebirth.
Buddhists do not practice just for spiritual reasons. Buddhist morality ensures that Buddhists are well behaved within society, and are able to help other people – whether they are Buddhists or not. Anyone can benefit from the Buddha’s teaching. All that is needed is sense of genuine regret for past wrongs, and the good intention to follow the Dharma and create positive actions in the world. In this way anyone can become a morally noble person and a benefit to society.
The Buddha was not only a religious leader and educator, but also possessed a profound understanding of human psychology. After he achieved enlightenment, he gave his first teaching by turning the Dharma-wheel at Sarnath. To the five arrogant and conceited ascetics, he taught the Law of the Four Noble Truths (四谛法– Si Di Fa). Many years later, the Buddha entered Nirvana in Kusinara and his lifelong teachings (of 45 years) were eventually recorded in the Buddhist Sutras. Throughout his life, the Buddha taught the Dharma in a progressive manner, adjusting the teaching according to the understanding of the audience. Modern education is based upon an evolutionary model that progresses from elementary, to secondary, and finally to university level. The Buddha’s teaching is like this, but he also caters toward individual needs, and the different capacities people possess for understanding his teachings. The Buddha’s method is similar to modern education, and unique in its ability to take into account individual educational needs. For example:
1) For those afflicted by 5 worldly desires and lusts, the Buddha taught the 5 Precepts of Dharma Practice. When followed correctly, any future existences in the human realm will be blessed.
2) Those who wish to ascend to a heavenly realm, should cultivate the practice of the 10 Good Deeds.
3) To escape from rebirth in the 6 realms, it is important to apply the teachings contained within the Four Noble Truths, and to attain Arahantship.
4) The root of ignorance (of birth and death) can be broken by following and applying the teachings of the 12 Stages of Co-dependent Origination. This leads to the attainment of the stage of Pratyekabuddhahood, or personal enlightenment that is not shared with others.
5) Those who practice the Six Paramitas correctly, cultivate a great heart and mind motivated by compassion. Eventually, the stage of Bodhisattvahood is attained, as a preparation for the realisation of final Buddhahood.
A Buddhist Sutra says:
“The Five Vehicles of the Buddha are very powerful methods of spiritual cultivation. The Five Vehicles of the Buddha are absolutely real.”
The Buddha taught all sentient beings so that they may be led out of the delusive realm of Samsaric suffering, and escape the wheel of transmigration in the bitter sea of ignorance. Finally, there is the achievement of complete conscious realisation, or Buddhahood – the fruit of correct Dharma practice.
There are many people in China today who reject Buddhism as superstition. They are of the opinion that Buddhism encourages praying to gods and Buddhas for help in an ignorant manner using incense and ritual to mislead the people. They say this is seeking help from gods and Buddha, right? As a consequence, not many people follow Buddhism, but this view is not correct, and demonstrates that those who hold such opinions have not seriously studied authentic Buddhism, and do not understand its sophisticated philosophy. In fact, this criticism of Buddhism can be described as ‘blind’ as it lacks correct knowledge to build a realistic opinion. In a very real sense, it is these types of people that are following a superstition – the superstition of uninformed views. Chairman Mao’s chief bodyguard – Li Yin Qiao (李银桥) – wrote in his memoirs that once he was out walking with Chairman Mao, when Chairman Mao said to him:
“We have the view that Buddhism, and Buddhist temples, are good and not bad.”
Li Yin Qiao replied:
“Buddhism might be attractive to the eye, but surely it is just a belief in superstition?”
Chairman Mao answered:
“Such an opinion is too one-sided, too one-sided. Buddhism is culture, do you understand?”
These are the words of Chairman Mao. The scientist named Yang Zhen Ning (杨振宁) said:
“Buddhism is one of the world’s great religions that came to China around 2,000 years ago and has had an important influence upon Chinese culture.”
Generally speaking, intelligent people, although not necessarily knowledgeable about Buddhism, nevertheless, still hold respectful opinions about Buddhist philosophy and Buddhist culture. Throughout history it is a fact that scholars and intellectuals have held Buddhism in high esteem, and view it as an educational method that advocates the cultivation of wisdom, and not as a path of superstition.
The great modern Chinese scholar – Mr Lu Xun (鲁迅先生 – Lu Xun Xian Sheng – has made an extensive study of the subject of Buddhist culture. According to the 1941 ‘Jia Yin Book Account’ (甲寅书帐 – Jia Yin Shu Zhang), in that year, Lu Xun purchased study material covering around 75 different aspects of Buddhist theory and culture contained in books and journals, which amounted to 213 volumes. He also paid for the‘One Hundred Parable Sutra’ (百喻经– Bai Yu Jing) to be engraved on stone in Nanjing. This engraved special edition of the ‘One hundred Parable Sutra’ can now be seen in the Shanghai Exhibition Centre. After reading the ‘Wisdom and Ignorance Sutra’ (贤愚经 – Xian Yu Jing), and the‘Treatise of Yoga Mastery’ (瑜珈师地论– Yu Jia Shi De Lun), and many more Buddhist sutras, Lu Xun was in awe of the Buddha’s wisdom. He said to his friend Xu Shou Tang (许寿棠):
“Shakyamuni Buddha is a really great Sage. I often experience many problems in life that are very difficult to solve, but the Buddha’s understanding is so profound that I find he has already found the answer for me. The Buddha’s understanding is so precise and exact, that there is no other choice than to refer to him as the greatest and wisest of Great Sages.”
Many people believe that science is ‘pragmatic’ and represents the logical function of ‘seeking truth from facts’ (实事求是 – Shi Shi Qiu Shi), and is the personification of ‘truth and reason’ (真理 – Zhen Li). The world renowned scientist named Albert Einstein, created the ‘Theory of Relativity’ (相对论 – Xiang Dui Lun). The Theory of Relativity is the basis for a modern multidisciplinary field of science which has profoundly influenced physics, the exploration of space, and the development of modern medicine. However, although the Theory of Relativity has been in existence for over 70 years, it is true to say that only a handful of scientists in the world actually understand its theoretical premise. In other words, despite its profound truth, virtually no one understands its meaning. There are thousands of academic papers produced around the world regarding the meaning of the Theory of Relativity, but only a few scientists understand that the Theory of Relativity is formulated within the Buddhist Sutras – it is to be specifically found in the ‘Vajracchedika’ or ‘Diamond Sutra’ (金刚经– Jin Gang Jing) – where it provides a preliminary explanation which states clearly that all physical phenomena is ‘empty’. All physical matter is energy – and all energy is matter. Matter is comprised of energy, and energy manifests as matter – the two aspects of reality are interconnected and interchangeable. Space and time are dependent upon one another, and are therefore ‘relative’. Matter and energy are interlinked. This explains clearly that ‘mind’ (心– Xin), and ‘matter’ (物 – Wu) are interlinked. The Buddha said:
“All phenomena (dharmas) arise only within the mind.”
This is to say that all physical matter is empty of any substantiality. The ordinary eye of humanity is unable to perceive any changes occurring in the material world at the quantum (量子 – Liang Zi) level. The universal truth is not perceived at the quantum level, and this limited perspective is taken to be reality. For instance, everyone knows about the existence of X-rays (X光- X–Guang), how they function, and what they are, but when they penetrate the human body, who can feel their presence? Everyone is aware that there are radio-waves, ultraviolet and infrared, gamma waves, nuclear fallout radiation, but with the naked eye, who can see these things? There are people who deny what they can not see, or do not understand. The Buddha said that such people are pitiful because they live in an inverted world, where they do not understand correctly the conditions within which they live! Scientists have discovered that the Tachyon particle, (超光速粒子– Chao Guang Su Li Zi), which travels faster than the speed of light, is linked to the functioning of the brain. Tachyon particles exist in the brain, and might explain the thought process and conscious development. These microwaves are imperceptible but are always present. Everyone has access to this energy, but the human mind is limited in function to the five desires and the six senses. The mind-energy is trapped in this deluded state. However, only the correct practicing of the Buddha-dharma can achieve a calm mind and release the potential energy every human-being possesses.
Everybody understands that philosophy is the study of life; that is the study of the universe to form an all-encompassing world view. This endeavour involves the study of the consciousness and the material world, as well as the study of nature and society, etc. Each kind of phenomenon is studied and developed into various concrete academic disciplines; this is how humanity develops an understanding of the world that provides a total methodology and a guiding ideology. My view is that from a Marxist perspective, Buddhism should be viewed as a philosophy. Followers of Buddhism are required to comply with the concept of creating ‘good karma’ (善业 – Shan Ye), as opposed to generating the opposite of ‘bad karma’ (恶业 – E Ye). This is because ‘bad karma’ is the product of ignorance. Ignorance has its origin in greed, hatred, and delusion, as well as pride, and holding wrong viewpoints. This false way of thinking is the essence of all human suffering according to the Buddhist teachings. One of China’s early revolutionaries, called Zhang Tai Yan (章太炎) said:
“Dharma…should not be referred to as a ‘religion’, but should rather be viewed as an empirical ‘philosophy’.”
This is particularly evident in the sophisticated philosophy of the Madhyamika School (中观派 – Zhong Guan Pai), and the Consciousness Only School (唯识派 – Wei Shi Pai), and so on. With regard to the Madhyamika School, this is the product of the wisdom and insight of the Indian Bodhisattva Nagarjuna (龙树菩萨 – Long Shu Pu Sa). At the Academy of Science, (in the former Soviet Union), the Soviet professor and renowned academic Fyodor Stcherbatski (1866-1942) stated in ‘Theory of Buddhist Nirvana’ (佛教涅槃概论 - Fo Jiao Nie Pan Gai Lun) the following:
“Nagarjuna should be recognised as one of the great scholars in the world.”
Stcherbatski was of the opinion that Nagarjuna’s philosophy could be compared favourably with the work of the British philosopher Francis Bradley (1846-1924), and the German philosopher GWF Hegel (1770-1831). Stcherbatski stated:
“Francis Bradley is of the opinion that all the apparent differences between things in the everyday world are not real. The separate realities usually ascribed to all relationships, whether it be through concepts such as movement, space and time, change, cause and effect, and notions of ‘self’, etc, are all refuted one by one. On every point, the thinking of Bradley concurs with that of Nagarjuna to a remarkable degree. From an Indian understanding, Francis Bradley is expressing a purely Madhyamika School perspective. A similar correlation can be found between the dialectics of Nagarjuna, and the dialectical theory of Hegel.”
The philosophy of Buddhist thought is not a product of blind faith, or spurious reasoning, but is rather the product of prolonged and extensive logical research into the nature of reality. Buddhism has historically utilised the method of rigourous reasoning in the development of its philosophical perspective. Tibetan temples, for instance, have the tradition that involves thousands of scholars debating the Buddhist teachings. Buddhist ideas are subject to continuous and extensive rational re-examination over time. Friedrich Engels (1820-1895), in his ‘Natural Dialectical Method’ (自然辨证法 – Zi Ran Bian Zheng Fa), (Translator’s note: an unfinished work from 1883), praised Buddhism in the following manner:
“The followers of Buddhism are in an advanced stage of rational thinking.”
Engels also said:
“Only dialectical thought is effective and correct. In this regard, only Eastern Buddhists and Greeks occupy a highly developed, and advanced stage of dialectical thought.”
The rich dialectical content of Buddhist thought has profoundly affected the world, particularly with regard to other great thinkers and philosophers. The validity of Buddhist thought is even recognised within dialectical materialism. The Buddha is a great teacher. The Buddha-Dharma includes not only the method of teaching, but also the method of evidence gathering. The teaching method explains the universe, the world and all things within it. It does not stop at the theoretical stage, as the method of evidence gathering ensures that a set of developmental mind techniques are practiced which seek proof of effectiveness. If Buddhist practitioners practice the Dharma, and implement its instructions correctly, then eventually they will realise reality and attain the Buddha’s understanding. The Dharma is not just a collection of theories or obscure facts; it is rather a practical philosophy that we must apply to our own lives and see the truth of the Buddha’s insight. This is why enlightened monks have been produced down through the ages, and in every dynasty. These great monks have continuously praised the golden words of Shakyamuni Buddha, confirming that these words are true and not false.
Since the Eastern Han Dynasty, Buddhism has had a profound and far-reaching effect upon Chinese culture – its influence has spread far and wide, and its roots have penetrated very deeply. The modern Chinese scholar called Liang Qi Chao (梁启超) has said:
“Buddhism is the highest and most successful tradition of spiritual development. Its Mahayana teachings particularly, are amongst the greatest cultural creations humanity has ever produced.”
Throughout its two thousand year history in China, its presence has influenced such fields of study such as literature, art, philology, linguistics, architecture, philosophy, politics, and society. Buddhism has influenced every aspect of life in China, and was present as a living reality during the development of ancient Chinese culture. Today, Buddhism is of equal importance in modern China. Buddhist spiritual teachings advise people to cultivate good moral actions, and in so doing, ensure the good moral maintenance of the broader community. For Buddhism, the ‘personal’ is the ‘social’, this is an important role. The President of the National Committee of the Chinese People's Political Consultative Committee (CPPCC) [全国政协 – Quan Guo Zheng Xie], Li Rui Huan (李瑞环), stated:
“In its long historical development, Buddhism has had a profound and significant impact upon the development of Chinese culture. Buddhist teachings are an integral part of traditional Chinese culture. Many advocate Buddhist spirituality to be an advanced form of civilisation – the modern Chinese state agrees with this assessment.”
If everyone were to follow the Buddhist teachings and correctly apply them to their lives, then society would be transformed into the Pure Land (净土– Jing Tu), here and now. The venerable monk Jing Hui (净慧法师 – Jing Hui Fa Shi), of the Buddhism Association of China (中国佛教协会 – Zhong Guo Fo Jiao Xie Hui), stated in his article entitled ‘Buddhism as Correct Teaching and Correct Path’ (佛教的正信与正行 – Fo Jiao De Zhong Xin Yu Zhong Xing), once quoted a leader’s speech which said:
“Buddhism is the best form of discipline. Buddhists practice harmony and unity (solidarity). Buddhists do not commit illegal acts. This is very good. If all the households practiced Buddhism, then the Pure Landwould automatically manifest.”
We should carry forward the good traditions of Buddhism and in so doing, eradicate all bad actions and negativity in pursuance of the public good. This action will benefit not only the country of China, but equally benefit all sentient beings.
Article Authored By: Deng Lai Song (邓来送)
Link to Original Chinese Language Blog Entry:
My Understanding of Buddhism
©opyright: Adrian Chan-Wyles (ShiDaDao) 2014.