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We are honored today, to have Khenpo Sodargye here
to present to us some thoughts on Tibetan Buddhism.
That Khenpo has come to Peking University during his Beijing visit this time,
I think it is an extraordinary occasion.
I recently thought that, actually, in academia,
the current research on Tibetan Buddhism is insufficient.
There are a lot of excellent things in Tibetan Buddhism,
and it has its own thoughts on education.
Academia, today, has little knowledge of about it, and there is a deficiency in the teaching.
Another point is that Tibetan Buddhism, itself,
has a deep connection with Tibetan culture.
Actually, we also know little about such a connection.
The third point, I think, is that we've got a Khenpo here,
who is a master with high attainment in practice,
and who can introduce Buddhist thoughts to for us.
This is indeed an introduction to Buddism on a different level
different from how university teachers, like us, teach Buddhism.
I think that Peking University highly praises compatibility among multiple cultures.
Our students should be tolerant in this respect,
and have a deep love for learning.
So today, we have the honor of having Khenpo
here in Peking University, to give a presentation for the Department of Philosophy
and the Institute of Religious and Cultural Research.
This was, indeed, initiated largely by
some students, who are enthusiastic about the research
on Tibetan Buddhism.
I think that we should carefully cherish the students' zeal.
It is also an encouragement to us as teachers.
We, as teachers, mainly do research on Chinese Buddhism and Indian Buddhism,
so the students' zeal also encourages teachers to strengthen their learning in this respect.
Thus, today, both teachers and students are listening to Khenpo's presentation.
Next, let's welcome Khenpo with warm applause!
Today, I'm very happy to discuss, with teachers and students in the department of philosophy of Peking University,
the principles regarding "Emptiness" and "Buddha nature (Tathagatagarbha)" in Tibetan Buddhism.
This can also be seen as a sharing of my own experience.
I amengaged in pedagogy.
Only my identity is different, that’s all. Also I am a teacher
I have been teaching and propagating Buddhadharma for almost twenty years.
I think that most of the professors, teachers, seated here,
are also engaged in such pedagogy,
taking up the great and holy responsibility of imparting knowledge and educating people.
So it is quite necessary that we hold such a discussion
and learn from each other about what we are doing today.
This is my first time at Peking University.
I have seen the learning atmosphere here,
especially at the Zen Club and In-depth Reading Club.
Many students and teachers have done deep research on religions.
Now there are a lot of opportunities through which people can communicate jointly.
Indeed, communication between people is very important.
I think, as Tibetan monks, who are investigating and studying Tibetan Buddhism,
we should study Chinese Buddhism,
as well as acquiring some meaningful knowledge of science and technology, as taught in modern colleges,
In the meantime, students and teachers, in modern colleges,
should also pay attention to
the very profound Tibetan Buddhism, and the profound fields of other religions.
Learning from each other, and understanding each other like this,
is constructive
for our life values and world views.
So I think that during the talk today,
I shall mainly share my personal understanding of Buddhism
with everyone.
At the same time we can also have some time for questions and answers.
In your mind,
if there are some questions or doubts
we can discuss together. By such discussion
the doubts in our heads can be detected and analyzed.
As Buddhists, we have such a problem that
at the beginning of learning Buddhadharma many people have a lot of questions and want to ask,
after a certain time they seem to have no more questions,
in the end they have no willingness of asking either. This is not advisable
I think researchers and gifted youths
in the department of Philosophy & Religions at Peking University are very talented.
You also have penetrating wisdom.
So I hope such discussion would benefit everyone.
First I want to briefly talk about the importance of learning the teaching on emptiness for modern people.
As we know we have entered the 21st century.
Historically our material civilization
we shall say, have developed to an unprecedented stage.
The end of the 20th century and the beginning of the 21st century
should be considered
as the fastest developing age in many areas such as science & technology and economics.
However, in our heart the ethical and moral standards
exhibit a declining trend, that we have to admit.
In particular when you look at Chinese traditional culture,
we all know that previously
the Confucianism, or the philosophy of Confucius and Mencius
was highly valued in China.
It also extraordinarily contributed to human beings' morality.
But as we all know
in 1960s and 1970s especially during the cultural revolution
Chinese traditional culture experienced historic destruction.
Because of that now there are many wise people
who want to restore the great traditional culture However
just like a patient at the last gasp this cannot recover soon.
So I think, it's very important for us
to pay attention to the traditional culture.
Further, as that professor mentioned, now we should
not only master theories but also put them into practice.
Some virtues should be adopted to behaviours of our daily life
As a college student you should have some basic qualities in personality
such as getting along with other people.
Otherwise, you will face difficulties in work environments as well as in the society
no matter what knowledge you have or however incisive your intelligence is.
That's why so many people are aspiring to Tibetan Buddhism.
When I have conversations
both domestics and overseas I often appreciate that
Tibetan Buddhism has kept intact
the sublime philosophy of the Buddha which was born 2500 years ago.
Although this philosophy went through historical changes and some ups and downs,
its essence was kept intact. It still exists now.
Therefore, researchers from both East and West
turn their eyes or curiosity to Tibet.
That is to say
the original philosophy of Buddhism is still there now.
We also know that Buddha has taught 84,000 methods
which could be summarized as three turnings of the wheel of Dharma.
The first turning is the teaching of the Four Noble Truths The second refers to the teaching of emptiness doctrines
The third turning in our ordinary language
is the teaching about the Buddha nature.
If we want to talk about all of the emptiness doctrines that would be the Maha Prajnaparamit Sutra.
The Prajnas are so many
that they cannot be all explained with just a few words during such a short time today.
If we use simple words to summarize
my suggestion about the best sastra for learning Prajnas
would be The Fundamental Wisdom of the Middle Way composed by Nagarjuna
This sastra used
a profound, refined and argumentative approach
to ascertain that all phenomena are empty. Although Tibetan Buddhism
was divided into different schools such as Gelupa and Nyingma
all have to learn The Fundamental Wisdom of the Middle Way.
I found that, in history China didn't
have a general tradition of learning the Middle Way.
But actually, great masters of every generation
studied The Fundamental Wisdom of the Middle Way as well as the Twelve Gate Treatise
and some other sastras.
Thus, for each student here if you want to learn the doctrines of emptiness
you have to investigate with your wisdom whether all phenomena are empty.
The emptiness of all phenomena is not just a word.
Madhyamaka contains many logical analyses
There are five great Madhyamaka reasonings.
The first one is the Diamond Slivers reasoning which relates to observing the cause of everything.
That is to say, no phenomena arise from self, nor from other
nor from both or from no cause Why is that?
It is self-arisen that would lead to endless arising.
If things arise from other then light can also be produced by darkness.
Such analyses
are carefully depicted in Chandrakirti's Introduction to the Middle Way.
If there is no arising of phenomena then there is no dwelling.
If there is no dwelling then there's no ceasing.
We should understand such logical analyses of the Middle Way
using the cause to ascertain the emptiness of all phenomena.
This is the first reasoning.
The second reasoning is called Neither One nor Many reasoning.
That is to say if “one” cannot be established, “two” cannot either.
Accordingly, if “two” cannot be established anything more than “two” cannot be established.
For example, if there is no single person present here it is impossible to have ten people
because “ten” depends on the basis of “one” as its composition.
The question is, why “one” cannot be established? Because the so called “one” is just an illusion.
For instance one person, that is, “I”
the “I” is created by people's discriminative thoughts.
So generally we believe there is an “I”.
But when we analyze it critically we can observe
if the head is “I” if the hand is “I” or if the leg is the “I”.
When we do such observation
actually we cannot find an intrinsically existent “I”.
Then we know that
Oh, people always take the accumulation of the five aggregates as the “I”, a unitary entity.
Actually, the noumenon of the “I” does not exist.
Through this way we can ascertain the emptiness of all phenomena.
The best way to ascertain the emptiness of all phenomena's noumenon is the Ornament of the Middle Way
I have translated Mipham Rinpoche’s Commentary on the Ornament of the Middle Way
in which such analysis was elaborated.
The third is the Refutation of Existent or Non-Existent Production reasoning.
It relates to observing the effects produced by things and events “Neither an existent nor nonexistent can be properly said to arise.”
An existent cannot be produced because it's already present.
A nonexistent cannot be produced either because it doesn't exist. How can a thing be produced if it doesn't exist?
If it can be produced, then the son of a barren woman would be produced.
Such observation
is sufficiently explained in the Fundamental Wisdom of the Middle Way.
The fourth analysis is the Refutation of Production from Four Alternatives reasoning.
This was previously elaborated in the Distinction between the Two Truths.
This method can be grouped into four alternatives:
whether a single cause can produce several effects whether a single cause can produce a single effect
whether several causes can produce several effects and whether several causes can produce a single effect.
The fifth is the Great Interdependence reasoning. This reasoning is very important.
This logical analysis is mentioned directly or indirectly in the Fundamental Wisdom of the Middle Way
the Maharatnakuta Sutra, the Shurangama Sutra and the Avatamsaka Sutra.
All phenomena are ascertained to be empty.
When you ascertain everything to be empty
and nothing can be gained.
We believe that our body, daily life, relationship,
and mountains and rivers all phenomena are real.
But they are indeed only illusions.
If you use your wisdom to analyze them
all things and all phenomena, none of them exists.
Such state of mind as I think, is very profound and subtle.
As Lama Tsongkhapa explained in In Praise of Dependent Arising
in the world
only Shakyamuni Buddha could realize and expound the meaning of emptiness through dependent origination.
Elsewhere, although tirthikas and other religions
also explained a little bit about emptiness
this explanation is just "mere emptiness".
When Shakyamuni Buddha was alive there were also many tirthikas
who talked about emptiness.
But such emptiness was not ultimate.
We should not consider emptiness as "non-existence".
The "non-existence" is one extreme.
If there is an extreme,
whether it is "existence" or "non-existence" it would lead to clinging
Such clinging would result in suffering, and liberation cannot be achieved.
As it says in Sixty Verses on Reasoning
“If one has the thesis of real entities, Awful and vicious views arise, which give birth to attachment and aversion; from this contentions ensue.”
If you consider one single thing as real
this will generate great desire and hatred.
You will do bad things because of your desire and hatred.
Further you will revolve in the cycle of existence
If so you cannot get liberated.
Thus, people who want liberation have to pursue the doctrines of emptiness.
As it says in The Way of The Bodhisattva
“Therefore, with the desire to ward off suffering, one should develop the wisdom of emptiness.”
If you want to dispel all sufferings of self and others
you should open your gateway to the wisdom of emptiness and selflessness.
So we must understand the meaning and value of emptiness.
Further, the emptiness cannot be understood as "mere emptiness".
Even the lowest level of Buddhism, the Hinayana
considers "mere emptiness" is just a part of the selflessness of a person.
Why is that? We all know that the Hinayana has realized the selflessness of a person
But it believes that the last, smallest unit of matter
must exist
It argues that if there is no such unit
things in the material world
cannot be generated from "nothing" Things cannot be produced by emptiness.
So Hinayana followers believe the origin of all phenomena must rely on some slight thing
either the shortest instant
or the smallest particulate.
Such slight thing must exist.
I often read books about modern physics. In modern physics, there are some ideas
that are very similar to the Hinayana.
We also know that in physics
in the 19th century at the age of Newton
the smallest unit of matter was believed to be the molecule.
Since the beginning of the 20th century it has become the atom, which was further divided into nucleus, electron, neutron and proton.
Now it was said to be divided into quark and even subquark.
There are two factions of physicists that hold different views.
One faction believe that such unit can be divided further
from quark to infinity
that may be called as sub-subquark.
It is the idea of one faction.
The other faction believe that
the unit cannot be further divided. There must be a smallest unit.
Now many physicists believe that
such unit should be "vacuum" or "field"
such as electron field, quantum field, magnetic field and so on.
The "field" is actually a kind of energy
The vacuum refers to an empty state where nothing exists.
The vacuum or field is believed to be the ultimate origin of all phenomena.
Without such field,
even the compound of hundreds of small particles would not be possible.
Without such compound protons and neutrons cannot be formed
Therefore, a lot of physicists now believe that there should be a smallest unit
Without it, the whole would will be scary.
However, from the perspective of the Mahayana there is no need to be fearful.
As long as we understand the dependent origination and emptiness all phenomena
could be explained easily.
The Hinayana people are concerned that there will be nothing left if everything is empty
so there should be an origin.
This idea is quite similar to the viewpoint of modern physics.
As the physicist Rene Descartes said
“how can I know if I am not dreaming or not right now?”
After investigation he could not be sure.
He said that various different things in this world
they cannot be established as real when you seriously analyze.
But in front of our eyes
everything seems real
maybe there is a demon deceiving us
so that we cannot tell what are real and what are fake.
So if we understand some of the doctrines of the Mahayana
we will not be worried about which demon is deceiving us. Not at all.
Why is that? Because nothing has its inherent nature
so it can appear in the emptiness.
If all things and events have an essence then it is impossible for these real objects to appear at all.
Certainly, this principle is quite profound. So I think
you should do some investigation in the Middle Way and the emptiness.
Such investigation is very important.
For myself
the difference between the value of the knowledge of the Middle Way and emptiness and the value of other knowledge is really big.
So we have to learn
what constitutes the whole world
It should arise from the compound conditions.
Such understanding
would facilitate our learning.
Albert Einstein also said that
the time, space and matter are all human beings' illusions.
This quote is the same as something we say in Buddhism "All things and events appear due to our discriminative thoughts"
In the Introduction to the Middle Way, it says that
Although things and events are empty they can arise from emptiness.”
Some scientists now think all phenomena can ultimately be ascertained as
a state of emptiness.
I think many wise people
did not recognize the dependent origination during their effortful investigation.
If they had the chance to learn the Fundamental Wisdom of the Middle Way or the Avatamsaka Sutra
they will definitely understand the most profound truth of all phenomena.
This is very important. So some scientists said that
if you are not shocked by the principle that all phenomena is empty
then it means you have not really understood quantum physics.
So when we study the Middle Way,
it's very important to know that we ascertain the emptiness of all phenomena.
We are not afraid of others' refutation
or afraid of not being able to establish our own view. The ultimate truth
stands.
Buddha also said in relevant scriptures that
whether you are monks or other people
you should examine my theory as carefully as refining the gold;
do not accept them simply out of respect.
Our respect or worship towards Buddhism, Guru, and Dharma
is just a kind of confidence not wisdom.
But indeed
Buddhism can withstand historical inquiry and intellectual investigation.
Any researcher or wise man can use his or her wisdom to investigate it.
I believe that Buddha's theories the Middle Way
or the conventional theories such as causes and effects, and the cycle of birth and death
or theories about Buddha nature any of them
has not been be refuted by many philosophers' analyses
in each age. Now 2500 years have passed
in the history of human beings there were thousands of literary figures.
We all should know their evaluation about Buddhism.
The British philosopher Bertrand Russell
in 1950 he won the Nobel Prize of Literature
He wrote an essay named “Why I Am Not a Christian,”
In this essay he rejected Christianity
which had a great influence in the West.
When he gave the reason he said that in history
Sakyamuni Buddha and Socrates should be put above Jesus Christ. That's because
Buddha’s wisdom and virtue cannot be surpassed by anyone including Jesus Christ.
We are not saying that Christianity is not good.
But from a fair position I think Buddha's wisdom and compassion
do exceed other religions.
Why is that? Take Christianity as an example, it also values compassion.
Islam has similar ideas and
they believe Allah created the world.
But their ideas of compassion are limited to human beings.
Almost all other religions allow killing and destroying
other living beings except human beings and say nothing of having compassion for them.
Some religions even think if people do not have the same religion.
or people resist their religions
can also be all killed and destroyed.
But according to Buddha's compassion we all know that
even towards your enemies or people who behead you,
you should take care of them with unlimited compassion.
As an intellectual
we should know what such philosophy means
among all philosophies in human beings' history.
It means to completely abandon "self".
to fully and unconditionally
help all human beings and all other lives.
What could the specific doctrines of such religious be,
We can know it by thinking and investigating.
With regard to wisdom,
I read many books of other religions in the world
but they cannot be compared with Buddha's wisdom.
The Kangyur (Tripitaka) in Tibet taught by Buddha
has 108 volumes.
Further, there are also over one hundred volumes
commentaries written by Indian great masters such as Nagarjuna and Chandrakirti.
All of them
describe the truth of all phenomena.
So we do not only devote ourselves to Buddha with mere faith.
The devotion cannot be only based on mere faith..
There are two kinds of faith superficial belief and reasoned faith.
Some people are intoxicated in superficial faith
in objects without real quality.
Having faith is not always correct.
But if we use our wisdom to investigate Buddha,
we could not find any fault.
He revealed human beings' most essential knowledge
very clearly and perfectly.
So why don't we respect Buddha?
We have to know that the most essential part of Buddha's philosophy
is that all phenomena can be ascertained to be empty.
Now we haven't realized the Emptiness
so we are busy
for fame and fortune every day.
“Possessing or failing to possess
worldly things are both tiresome.
When can we gain freedom
from this busy life full of sweat and toil?
Life is full of hardship and is never straightforward,
just like the zigzag course of a river.
Worldly matters are never ending,
like the mountains, one after another.”
It was a song written by Master Chi
for advising people to pray to Buddha.
The lyric is very good.
So it's very pathetic to see those lay people and monks
who know nothing about the doctrine of emptiness.
The life is very short, a decade may pass by without being noticed.
But during such a decade everyone think
my career, my business is meaningful, so we are attached to it.
What's the result of such attachment?
We may get nothing meaningful or valuable but negative karma.
So we really hope people who are here
would know about the Middle Way, the doctrine of emptiness.
However
if you don't learn the doctrine of emptiness in a systematical way
there might be misunderstanding, or we may run the risk of being misled.
Because all phenomena would be ascertained to be empty
some people who are learning the Zen and the Middle Way
deny everything, such as one should perform virtues even the law of cause and effect
that doing good will cause good to return and doing bad will lead to bad.
Although everything is empty, this is wrong view.
Although the noumenon is empty,
before achieving such state behaviorally
you have to follow the Law of Cause and Effect you should believe in virtue and carry out virtuous activities.
In Tibetan Buddhism there was a Zen monk named Hashang Mahayana.
He came to Tibet to spread Buddhism.
Spreading Zen is good and Zen School is also superb.
Historically
from cases in Tang Biographies of Eminent Monks Song Biographies of Eminent Monks, Continued Biographies of Eminent Monks
and other stories of Zen school we can find that
many great masters and some lay Buddhists
achieved realization after practicing Zen.
A lot of people got realized very shortly.
However, Hashang Mahayana was not so successful when he was spreading Zen in Tibet.
Why was that?
After his arrival
he told many Buddhists in Tibet that they did not have to do anything
everything is empty there is nothing there and people should not get attached to anything.
We all know that previously in Tibet
in the Potala Palace and other places
behaviors of making offerings to Buddha such as offering lamps were excellent.
But after his spreading, there was no lamp left in front of Buddha statues.
Later according to the prophecy of Khenpo Bodhisattva (Shantarakshita)
Kamalashila from India was invited to debate with Hashang Mahayana.
After the debate Tibetans restored their tradition of the systematic approach to the study and practice of Dharma.
Following the systematic approach to the study and practice of Dharma is quite important.
Certainly, from the highest state of Zen and Vajrayana Buddhism
all phenomena are indeed empty and nothing can be attached.
But before we have achieved such stage.
we should do animal liberation charity, praying, and daily practice.
We must not discontinue these work. If you discontinue
the door to accumulating merits is blocked
then liberation will be impossible. So this is the most important thing
So I hope everyone here your altruistic behaviors
should be conducted with the mind of bodhicitta.
This is the first wish.
Although everything is empty you have to know that in the emptiness
you cannot discontinue virtuous activities before achieving the highest state.
This is the second wish There's another wish. We just mentioned Buddha nature.
We do need to know the so called Buddha nature
which is very profound. Why is that?
If all phenomena are empty,
then how can thoughts, emotions, and merits arise?
It seems impossible.
Buddha's noble qualities and merits should exist in his causal stage.
If everything is empty our thoughts and emotions also have no source.
During this process actually there is another aspect of the nature
which is called the clarity and luminosity of Buddha nature.
Buddha nature
was specified most in the commentary Sublime Continuum.
and Tathagatagarbha Sutra.
During the third turning of the Wheel of Dharma Buddha nature was elucidated extensively.
In Vajrayana Buddhism it's also elaborated in detail
in the Web of Magical Illusion and Hevajra.
Some Buddhist scriptures say that all beings have Buddha nature.
Such Buddha nature is different from the permanent-self taught by tirthikas.
Their permanet-self has a real inherence.
You may have learned Madhyamakavatara. and its auto-commentary It cited the quotations
from the Lankavatara Sutra to explain the differences between the views of Buddha nature and
views of tirthikas. and view of the Hinayana.
Indeed, Buddha nature is the "original appearance" of all phenomena.
According to the Zen we can see the "original appearance" when we achieve the realization.
Such state is not different from the doctrine of emptiness at all.
This principle is investigated by logical analysis in the Sutrayana.
In the Vajrayana there are the generation phase and the completion phase
so the original appearance could be achieved
through visualizing a deity and focusing on vital points within the channels and wind energies.
Further we also use the most extraordinary Dzogchen (the Great Perfection) practice
or a simple pith instruction from a guru to reveal the nature of the mind.
At that time the noumenon of Buddha nature would be understood.
The Zen Buddhism also has some different doctrines with which the clear light of the mind could be seen.
Here, if we use the method of pith instruction
the noumenon of all phenomena including your mind is empty.
This is the doctrine of the second turning of the wheel of Dharma.
At the same time
although the noumenon is empty the clear light never ceases.
The never-ceasing clear light is also the nature of all phenomena
which is neither mere emptiness or mere light.
It's impossible to describe it with our language
just like impossible to measure the whole universe
with a small device.
That's why Buddhist scriptures say that once you achieve the inconceivable state
you will suddenly get realized. That's what it is.
So it's very difficult to describe the Buddha nature
or the great emptiness
our discriminative thoughts and our language
just like a tiny bird tries to measure the endless space with its wings.
But as ordinary people
it's also possible for us to understand it.
Omniscient Mipham Rinpoche, the great master Lama Tsongkhapa
and other eminent masters they all described
relevant doctrines about emptiness and clear light.
Although now we cannot realize the nature of all phenomena
in a manner similar to those great masters
we can rely on and teachings of some eminent masters
to understand the nature of our mind.
So everyone here if you want to know Buddha nature
you have to study the Five Treatises of Maitreya
including the Distinguishing the Middle from the Extremes Distinguishing Dharma and Dharmata, and the Sublime Continuum.
You can also study Nagarjuna’s In Praise of Dharmadhatu.
After that you will know the ideas of Buddha nature in the Sutrayana.
On this basis we further need to study the Web of Magical Illusion.
Certainly the most profound way is the Dzogchen and Mahamudra.
As students of Peking University
you haven't even got to understand the society
so it may be difficult for you to achieve
some states of the Dzogchen. But you have to know
we think the most profound knowledge
should be the emptiness and Buddha nature
which are also the ultimate doctrines of the second and third turnings of the wheel of Dharma.
From the perspective of pith instruction
the third turning of the wheel of Dharma was mainly explained according to the teachings of Bodhisattva Maitreya;
the second turning of the wheel of Dharma was mainly explained by Bodhisattva Manjushri and Nagarjuna
as well as by Chandrakirti and Aryadeva.
Now as intellectuals we have
a lot to learn about the real doctrines of Buddhism
but it depends on whether you will spend your life on it.
Some students and teachers
may have studied Tibetan Buddhism
while others may have studied Han Chinese Buddhism.
In Tibetan Buddhism
a lot of treatises about the Middle Way and Buddha nature can be found.
I have also translated some of them.
In the future
when we have the opportunity we can discuss and study these treatises together.
During the course of the discussion you will realize how profound the emptiness is.
If so it's no problem for liberation
Certainly, other virtuous activities are also conditions of liberation
But if you really want to get the liberation from the three realms
and achieve the highest state in Buddhism
then you must realize the emptiness
You have to know this.
Otherwise we might think any practice is the cause of obtaining Buddhahood
but they might be only indirect causes.
If you really want to achieve the fruit of bodhisattva or arahat
or see the nature of mind, you must realize the emptiness.
Only in this way can liberation be reached.
Nowadays people are all wallowed
in such a net of cyclic existence
whether you are a student, a teacher or an Entrepreneur.
So sometimes we really feel that the modern society needs the idea of Buddhism's emptiness.
One you realize some state of emptiness
your attachment to a lot of trivial things will be reduced
and you won't blindly pursue things
recklessly act against the law of cause and effect.
You won't pursue your prospect without any satisfaction
People in cities are really different from us who practice Dharma in mountains
either in ,mental state or in life goals. Completely different.
Many people in cities
are spending all their short life on housing, money
relationship and families.
As human beings, if we just live for a living
then we are the same to animals.
If people's values are only laid on money
this is called as money worship or philistinism.
Another lifestyle is called as hedonism.
Actually nowadays people all have some hedonic ideas but
very few people are pursuing the truth with undivided attention
even for this very life, not to mention future lives.
Then what is the truth we should pursue in this life? We should be content with what we have, have less desires, respect our parents
seek for wisdom and cultivate our own virtues.
There should be many other things with true values.
I have been to many universities.
Now some college students don't pursue knowledge or virtues
but only do many things such as surfing the internet
These things are meaningless for this life and future lives.
These students become relaxed once they come to colleges.
this is very unreasonable.
As college students,
the future of all human beings and the whole society is placed on you.
I read that in some foreign countries they tell their children from young that
human beings' future depends on you.
If children act with discipline and morality
then human beings will have a bright future.
So as students in Peking University I don't know very much so far
how your morality is, or how your behaviors are
the future depends on you.
Do you help other beings?
We don't talk about
the profound views about emptiness and the Buddha nature.
These idea are very profound Many people who have done research on them for many year
might not be able to achieve much.
But as human we need to have some basic virtues
such as helping sentient beings and benefiting other people.
This is very important.
I have read in Albert Einstein's book
He said that a simple and unassuming manner of life
is good for everyone
to both body and mind.
He told
that we should live for benefiting others.
As a scientist he always had the idea of helping others.
he reminded himself every day that he did not live for himself.
So the value of living this life
is to provide help for all people.
However, many college students
government officers, teachers and doctors
their all aim for their own benefits.
This is also something to to with the education we received.
We were all taught to
strive for money, status, fame and fortune.
Teachers teach this and students strive for this.
At last the result is that
everyone in the society turn out selfish.
Although we verbally call it “ the harmonious society”
in fact it's very hard to achieve this.
So now we should change the social climate.
What kind of climate should we adopt? When we are learn every bit
we should bear a mind of altruism.
Such altruistic mind is the bodhicitta in Mahayana.
We have studied the Mahayana Buddhism for a long time.
Its doctrines can be summarized
as two words “benefiting others”.
Other than these two words there's no deeper doctrine in the Mahayana Buddhism.
Both Tibetan Buddhism and Chinese Buddhism belong to the Mahayana Buddhism
but Mahayana Buddhists often cannot follow doctrines of the Mahayana Buddhism.
Be it the Emptiness or the Buddha nature
it is very profound knowledge
It cannot be understood without specialized studying and discussion.
Reading one or two books is far from being enough.
Those who have the interest and confidence may try to learn.
Anyway, the most important thing
to learn as Buddhists is to benefit others.
Even if you are not a Buddhist
as a teacher or a student in any university
you should have an altruistic mind.
When you as students leave the college
or when you as teachers educate so many students group by group
if you always have an altruistic mind
I believe everything you do will be meaningful.
We all should work for the purpose of benefiting others.
This is very important. This is the first thing I bring up today.
The second thing I want to talk with you
is about the view of life.
The view of life refers to a perspective toward values, goals
and what is happiness and suffering.
The core of life view
is to deal with the question of happiness and suffering, living and dying.
Of course people have different kinds of life view
different preferences and also different goals.
As a Buddhist
I think the most meaningful and valuable life view should be twofold.
First, believing in the law of cause and effect Second, knowing the cyclic existence..
Our life view should have these two.
The life view is actually a part of the view of universe.
If you understand these two things our life, our work
and many goals will have a fundamental change.
If people don't believe that wholesome activities bring happiness, unwholesome activities bring suffering,
nor the cyclic existence of the past life, this life, and the future life.
A society or a nation that consists of such people
would be blind.
So we must start from now to correct our own life views.
Why is that? As I just said
the philosophy of Buddhism has been always this since 2500 years before.
The law of cause and effect, and the existence of past lives and future lives.
Some people may think this is only the life view of Buddhism.
Some might think that all human beings do not have to take up the same views.
This point, I have to stress explicitly with you:
The knowledge of the existence of past and future lives
is very important for the society today. People have to know about that.
Some people don’t believe it.
Even if you don't believe you cannot prove that it doesn't exist.
That you don't believe is just a kind of conviction.
If you don't believe and you are sure that there are no past or future lives
you must provide convincing evidence to refute that idea.
Only in this way can you establish your viewpoint.
Many people in China and abroad don't accept the existence of past and future lives
but they cannot provide evidence to disprove it.
Till now I have read a lot of books from ancient times and the present
and also discussed with many scholars
doctoral students, college professors and scientists
for many years.
We human beings do have past and future lives.
This is the most fundamental knowledge.
I met a lot of intellectuals who don't believe it
but that you don’t believe doesn't make that it doesn’t exist. They merely don't believe.
Do they have good evidence
to refute such existence. They don't.
Actually there are a lot of theories stating the existence of past and future lives.
Newton also said that
after a human dies the soul still exists.
I think Newton might be influenced by Christianity
which also admits that something still exists after death.
It was said that
80% of Newton's work is about theology
but that about science is less than 10%.
We can see that scientists like him also admit the existence of the future life.
Khenpo Tsultrim Lodro composed the “Treatise of Past and Future Lives.”
I have translated this work into Chinese.
Many wise people who previously didn't believe the existence of past and future lives
cannot find any reasons not to accept it after reading this treatise.
There are many supporting real stories and reasoning in this treatise.
Many people can remember what they did
in their past lives.
I believe after reading this book many people have changed their mind..
As students and teachers in colleges first you must
establish proper life view.
Although it's also good to learn
worldly knowledge.
Think of yourself, if past and future lives do exist
and you don't accumulate any merits and do good in your precious life,
but recklessly slander the law of cause and effect
that would be horrible.
If you have done so many negative actions the painful fruits
will surely ripen in the future just like drinking the poison.
Your will experience suffering in your future lives.
So the right life view is very important for us.
If you have a right life view,
anything you do
will succeed and be meaningful.
I didn’t specially prepare for today's discussion.
but only shared what I’ve been thinking every day. When we study Buddha Dharma,
learning the Middle Way is very important,
understanding Buddha nature is also important.
Such study relies on long-term hearing and contemplating.
In the meantime, we should have altruistic behaviors.
With regard to benefiting others,
I suggest that you read The Way of the Bodhisattva.
This book will definitely help you.
Furthermore, we should rethink our life views.
How did you live your life before?
What should we do if there really are past and future lives?
We have to seriously consider this question.
That's all for today.
Thank you very much for providing me the opportunity.
Next, if you have questions or ideas.
we can discuss them.