Learning by Emulating the Buddha
What is Imitating the Buddha (xue fo)? I think we can refer to Master
Yin Shun’s statement for a simple and straightforward definition. Quoted
from Master’s book Buddha in the Human World is his statement:
“Imitating the Buddha is emulating the Buddha, practicing by taking the
Buddha as a model. How the Buddha has completed his practice of
Buddhahood and we follow suit.” (p.128)
Many people imitate the Buddha, but their perception of the Buddha and
their understanding of the Buddha’s teachings are different, therefore
what they imitate and what they achieve are different. Some people
worship the Buddha as God and seek blessings for their present life and
future lives; some perceive the Buddha as one who has eliminated all
afflictions and attained enlightenment, so they aspire to learn and
cultivate the Buddha’s wisdom, devote themselves to purifying their
bodily, verbal, and mental actions, and seek liberation; some regard the
Buddha not only as an enlightened one but also who delivers all beings
with great compassion, and thus they emulate enthusiastically to perfect
their compassion and wisdom and benefit themselves and others.
Ven. Houguan
Buddhist Studies: the Studies of Buddhadharma and Buddhism
What is Buddhist studies (fo xue)? Maybe people have different ideas
about what Buddhist studies really is. Some people think that “studies”
is about knowledge and academics, and that Buddhist studies is exclusive
of faith and shall be taken from a purely objective perspective.
According to Master Yin Shun, history, archeology, physics, biology,
philosophy, Confucianism, Neo-Confucianism, and theology, to name a few,
all represent different fields of studies, and Buddhist studies is the
study of Buddhadharma, the study of Buddhism. Although academic thoughts
share some commonalities, each discipline is unique in its own way.
The research methods employed by Buddhist studies range from
disciplines such as history, archeology, textual research, linguistics,
documentation science and therefore it is easily misunderstood as an
ordinary branch of knowledge. However, Buddhism does not merely address
substances and the material world; it is a religious faith that involves
human thoughts, feelings, and the spiritual aspect, affects people’s
attitude toward birth and death, and is related to the issue of practice
and liberation. Even an individual bound to the influence of
environment can have various emotions, not to mention a multitude of
people sharing collective karma. Buddhist studies is an investigation of
people’s understanding of Buddhism in different times, and its rise and
fall in the course of history. Thus it contains a complex array of
subject areas. Buddhist studies includes the study of all the Buddhist
doctrines, theories, practices, and results, and covers the sūtra,
vinaya, and śāstra, schools of teaching, sangha, evolution in Buddhist
history. It is also a study about practice, elimination of mental
afflictions, altruism, and the attainment of voice-hearer, bodhisattva,
and utmost perfection of Buddhahood.
As previously mentioned, in imitating the Buddha, people will achieve
different goals due to the differences in their understanding of the
Buddha. It’s the same with Buddhist studies. With differences in their
mindset, approach, and focus of research, researchers will inevitably
attain different results.
The Principle and Approach in Buddhist Studies—the Three Seals of the Dharma
Master Yin Shun said that he has no objection to Buddhist studies
directed in pure objectivity and pure knowledge. However, according to
the Master, Buddhism is still a religion that values faith,
understanding, practice, realization, as well as wisdom and compassion.
By ignoring this feature and conducting Buddhist research without the
religious aspect, one is unlikely to be on the right path, even if one
has gained great academic achievements.
As Master Yin Shun pointed out, Buddhist studies is a field of study,
so the research methodology and motivation should be guided by the
principle of studying the Buddhadharma by the Buddhadharma. In other
words, it has to be in accord with the Three Seals of the Dharma.
The first Dharma Seal is that all things are impermanent. There is no
unchanging nature in all the worldly phenomena; in the history of
Buddhism, Buddhist thoughts and codes, among other elements, are all
changing and impermanent. Therefore, with the law of impermanence we
perceive the causes for the rise and fall, and even the decline of
Buddhism. We should consider the inevitable change and evolution due to
the conditions of time and space, or else we are very likely to make
incorrect conclusions and to think that the more ancient the more
authentic, or the later the more perfect and complete, therefore
overlooking the integrity in the development of Buddhism. Nevertheless,
although all phenomena are changing and impermanent, we should try to
identify and explore, in the midst of the interrelated and complex
changes, the relatively stable commonality, for example. the shared
philosophy of teaching among certain schools and sects, in a given time
and place.
The second Seal is that all dharmas are without a self. There is no
independent self in all worldly phenomena, because everything is
temporary existence of the working of causes and conditions coming
together. “No-self” consists of two kinds: absence of self in persons
and absence of self in dharmas. Absence of self in persons, in other
words, is what most people refer to as objectivity, or conducting
research without a preoccupied position or a presumption. When
addressing the Buddhist concepts of karma, causality of the three
periods, meditative absorption, or spiritual power, a Buddhist
researcher with presumptions may judge subjectively the Buddhist
teaching of sthana-carya-phala (situation-practice-fruit) as a myth, or
some “ideal” beyond our reach.
With regard to the absence of self in dharmas, the phenomena in this
world are the results of different causes and conditions coming together
and therefore are not exclusive; as phenomena influence each other,
there are changes in terms of language, writing, and thought. For
instance, research on Buddhist schools or orders should not be limited
to a certain single Buddhist school or order, but should also consider
the impact it has received within that historical and territorial
background, which therefore influences its interpretation of sutras and
modifies the practice methods and ritual service. By following the
principle of selflessness in dharmas, one is more likely to reveal
things as they are.
The third Seal is that in Nirvana is stillness and extinction.
“Nirvana” indicates the state of mind free of greed, hatred, delusion,
all afflictions and troubles. As pointed out in the early Buddhist
scripture Agama, the Buddha came to this world to help all beings solve
their problems of birth, aging, sickness, and death, as well as cut off
their afflictions in order to attain liberation. In light of this, all
our study and research should help sentient beings alleviate and
eliminate their afflictions. Missing this principle, we may lose the
direction in the process of our research, and fall into a war of words
or personal attack. If the debate is about truth, that’s fine in its own
right. But more often than not, the process is related to the
afflictions of greed, aversion, and arrogance, which is not in line with
the principle: In Nirvana is stillness and extinction.
As Master Yin Shun pointed out, Buddhist studies requires studying for
the sake of the Buddhadharma. If the research in Buddhist studies fails
to incorporate the Three Seals of the Dharma, then it cannot possibly
reach the core of the Buddhadharma. On the contrary, guided by the Three
Dharma Seals and having the attitude of studying the Buddhadharma by
means of the Buddhadharma, we will be able to not only benefit our own
life but also help other sentient beings, through our research on
Buddhist history, literature, teachings, theory, practice, and results.
For instance, the focus of research can be on the subject why in history
certain Buddhist philosophy or Buddhist order first thrived and then
declined. Was it because of the influence by other Buddhist schools or
some other religions or the deterioration of the overall social
climate? Was it because of the dying-off of its talent or its eventual
secularization and hence loss of the essence of the Dharma as a result?
Was it because its teaching was too narrow, stressing philosophical
debate but overlooking the application in daily life and real practice?
Or was it the consequence of overemphasis on faith and negligence of the
practice? When the purpose of a research is to reflect on the past,
project to the future, and serve as a reference point for the present
and the future, then the research will have significant meaning.
The Limitedness of Worldly
Knowledge Versus the Wisdom Encompassed in the Buddhadharma
The learning and knowledge acquired in Buddhist research is limited.
In Buddhism, wisdom can be distinguished into wisdom acquired from
birth, wisdom acquired through learning, wisdom acquired through
comprehension, wisdom acquired through cultivation, and flawless wisdom
through realization. Of these five forms of wisdom, wisdom acquired from
birth is the basic intelligence from birth, which also includes the
knowledge acquired through individual study, guidance from teachers and
parents, and inspiration and influence from society and cultures. Some
people may regard the sheer act of reading the sutras, hearing the
Dharma, and studying Buddhist philosophy as being the same as wisdom
acquired through learning. However, volume 42 of the
Abhidharma-mahāvibhāṣa-śāstra says, “If one can receive, uphold,
read or recite, and thoroughly spread the tripitaka (the Three Baskets)
and dvadaśāṅga-buddha-vacana (the twelve-fold division of Buddhist
literature genres), one gains the wisdom acquired from birth.” (Taisho
Tripitaka 27, 217b12-13) The subject of our research may be related to
Buddhism, but if the wisdom we acquire is no more than ordinary learning
and knowledge, then it still falls under the wisdom acquired from
birth. In terms of the Buddhadharma, apart from hearing, learning, and
studying the Dharma, one should act in accordance with the Three Seals
of the Dharma, embrace the right views, deeply believe in the law of
cause and effect, the Three Jewels, and the Four Noble Truths, and
should not waver in faith even when one is slandered and stricken. That
is exactly wisdom acquired through learning. In addition to purified
faith, one should further speculate and select, give rise to a strong
aspiration to wholesome dharma, and transmit it into verbal and bodily
actions, shy away from the incorrect and refraining from the evil,
constantly nurturing the compassionate mind. This is wisdom acquired
through comprehension. Nevertheless, wisdom acquired through learning
and wisdom acquired through comprehension still fall under
“contemplation performed with a scattered mind.” Wisdom has to go along
with meditative absorption before it can be called wisdom acquired
through cultivation. Based on wisdom acquired through cultivation that
is in line with meditative concentration, one strives forward with the
practice and will eventually realize the wisdom that all dharmas have no
self, and therefore eradicate afflictions. That is flawless wisdom
through personal realization.
There is a story in the Āgama Sūtra. A woman was in great agony and
lost her mind because she lost all her sons, one after another. Later
she heard an enlightening talk from the Buddha and immediately achieved
the first fruit of enlightenment, attaining purification of the Dharma
eye. We may have learned Pali, Tibetan, computer skills, and academic
rules, but these are all merely knowledge, which is not the same as what
the woman in the story had realized at that moment—impermanence,
emptiness, and no-self—which is wisdom enabling her to become
enlightened. The “first fruit of enlightenment” is the first stage as
one enters the level of enlightenment; essentially, it requires one to
eliminate three defilements of sakkayaditthi (view of self), attachment
to mistaken precepts, and doubt. The difference between an untrained
worldlings and Noble ones lies in whether one has attachment to self or
not. Even when one obtains a great deal of knowledge, if one hasn’t
completely removed one’s attachment to self and realized that all
dharmas have no self—one of the Three Seals of the Dharma—then one will
always be an ordinary mortal.
Research Motivation and Attitude and Their Relatedness to Liberation Through Wisdom
Before I was going to Japan for study, Master Yin Shun urged me to
study for the sake of the Buddhadharma instead of treating it merely as a
worldly learning, and to make use of learning rather than becoming a
slave of learning. I think the Master meant to remind me that although
it’s fine to explore Buddhism in an academic approach, I shouldn’t
forsake the motivation to study for the sake of the Buddhadharma, for
the sake of purifying my body and mind, for the sake of benefiting other
sentient beings, and for the sake of spreading the Dharma in the
correct sense. The Buddhadharma is meant for purifying and curing our
body and mind; it is not about accumulation of knowledge. We can use the
silkworm eating mulberry leaves as an example. There is no point in
consuming mulberry leaves and producing the same mulberry leaves.
Instead, they are expected to produce silk fiber, which is useful. It’s a
never-ending competition to compare who has more learning, as reflected
in a Chinese saying, “There is always another mountain that is higher.”
Regarding the wisdom acquired from birth, what we can do is to have
humility. Maybe we can further examine ourselves to see if we have a
sound motivation, the aspiration to transcend the human world, a
pristine and pure mind, and, furthermore, a strong and firm Mahayana
bodhi mind. This is exactly how we can truly benefit from the wisdom
acquired through learning, by studying Buddhist sutras and scriptures.
If one fails to understand the fundamental content and definition and
erroneously regards the research he is conducting as wisdom acquired
through learning and comprehension, thinking that he is making a
significant contribution, without either maintaining a pure mind and a
strong motivation to cut off the evil and to practice the wholesome, or
possessing the power to resist temptations, then he cannot be said to
have entered the door of the Buddhadharma, not to mention the
acquisition of wisdom through learning and comprehension. When the words
we write cannot move ourselves, how can we expect others to read it? If
a person continues like this, his religious life will wither away and
lose vitality, and he won’t be able to benefit himself, let alone
benefiting others, which will be a big pity .
在日本攻讀博士學位時與惠敏法師共同接待法鼓山佛教建築考察團。
A group picture taken while Ven. Houguan was earning a Doctor Degree in Japan.
Not just Buddhist research, but any research in other disciplines is
expected to do good to humanity; academic research is not done for the
purpose of piling up words and phrases. As a Buddhist researcher we
should constantly ask ourselves the question: What is our research for?
Can the research we are engaged in move ourselves and strike a chord in
others? Master Yin Shun’s early work Collection of Wondrous Clouds was
once criticized by scholars as lacking the formality of academic
writing, such as citation and bibliography, and thus was deemed of
little value. Acknowledging such a criticism, the Master then used
citation and provided sources of citation in his later works, such as
Investigation into Śūnyatā, The Origin and Development of Early
Mahayana Buddhism, and The History of Chinese Chan Buddhism. As the
Master had done extensive reading of Buddhist cannon, what he needed to
do was to write down the sources, which would be easy for him. Later, he
was offered a doctoral degree by Rissho University in Tokyo for his
book entitled The History of Chinese Chan Buddhism. As the Master had
mastered a thorough knowledge about Buddhism, he didn’t particularly
need to learn the methodology, for he had universal knowledge at his
disposal.
The Master wondered why there was such a huge gap between the Buddhist
circles in reality and the Buddhadharma taught in sutras. In order to
shorten the gap between the Buddhadharma and the Buddhism in real life,
he decided to devote himself to Buddhist research. It is exactly this
fundamental research attitude and motivation of knowing the reason for
his research so the Master’s works, written in academic style as well,
can touch people’s hearts and purify people’s minds better than others.
It is of much importance that we stick to some essential attitudes in
doing research; otherwise our research results won’t be what these great
practitioners like. Take Master Zhiyi of the Tiantai tradition of
Chinese Buddhism for example. Known in history for his accomplishment in
both teaching and practice, Master Zhiyi was one with real experience
in calming and contemplation. As a pure observer and researcher, we may
not have to compare ourselves with Master Zhiyi in terms of his
attainment of cultivation, but at least we should apply our empathy, so
that we are more likely to reflect or experience his state of mind.
Failing that, we will only produce something about literary comparison,
and I wonder if that is the correct way to understand Master Zhiyi.
The Value of Buddhist Research
Buddhist research can help us acquire correct philosophy and theory,
which will also facilitate our practice. Just as in modern medical
practice, while the frontline medical doctors and nurses are important,
it is equally important to train new hands and pass experience. In
order to cope with environmental changes and cure new diseases, we need
to continue to conduct medical research, which also lays a ground for
medical advancement in the future. It’s the same to walk the path to
Buddhahood and enlightenment. While it is important to practice for
liberation from the cycle of births and deaths, but we have to ask
whether we are practicing correctly. We are less likely to go astray if
we can verify our experience with record in the sutras and the
experience obtained by ancient great practitioners. Moreover, academic
research on Buddhist theory and philosophy is particularly important
regarding those seemingly correct arguments and assertions. For example,
Hu Shi once did an academic research on Platform of the Sixth
Patriarch. If a person believes that Hu Shi’s research did not reveal
the fact, he will need to point out the errors by adopting the same
approach of textual research.
Making Good Use of the Study Environment, and Building a
Broad Affinity
Some students at our Institute expected to learn about Buddhist
research methodology and stages of progress. Once they entered our
institute, they were often so stressed out with their study of language
and other required courses that they started to feel disappointed with
academic work and Buddhist research. So they were frustrated, feeling
that their study would be of little use in the future or it is not
scholarly work at all. In fact, we shouldn’t look at Buddhist research
in a narrow view. The teachers at our Institute have their expertise in
their specialized areas, so they can help us gain an overall picture of
the Buddhadharma in a short period of time. This kind of learning is far
better than just blindly practicing on our own without a direction.
When we start learning Buddhism, we can easily find answers to our
questions by asking those who are more learned than us. As we practice
further and reach a certain level, our questions are probably other
people’s questions too and few people can answer. In this case, if we
are familiar with the research method and know how to use reference
books, then we may be able to find the answers to many of our questions
in the Buddhist cannon or from recent research results.
As Master Yin Shun pointed out, there are three stages for both
research and practice: grasping the outline, going in depth, and
incorporating other aspects. First, we should grasp the outline, which
is to format the structure, take hold of the essence of the
Buddhadharma, and to understand the historical evolution of Buddhism,
such as gaining an overall picture of the three major philosophies, and
the eight major schools in Mahayana Buddhism. Next is going in depth.
After building the framework, you have to add flesh and blood, which is
an analogy that you need to continue to delve into the area that
interests you most. Lastly, incorporating other aspects. If we go into
depth without incorporating other aspects of learning, we may eventually
indulge in a narrow, biased view. So apart from going into depth, we
need to be able to broaden our learning.
In our institute if a new student does not seek to gain an overall
picture in the beginning of his/her study, he/she may, when doing future
research, very easily fall into a situation where he/she can’t see the
forest for the trees. With an overall structure in mind, you will see
clearly what is missing when you are trying to build a beautiful house.
When I was in my second year at the Institute, our teacher Chen Rongbo
taught the whole class (eight of us in total) to read through the
Mahāprajńāpāramitāśāstra (Great Treatise on the Perfection of
Wisdom), about one hundred volumes, in one semester. This really opened
my eyes. Although I didn’t gain a detailed understanding of it, the
experience was a great help to me in grasping the structure of the
Buddhadharma. Afterwards I chose Mahāprajńāpāramitāśāstra as the
subject of my research, and I would try my best to relate every course I
took to Mahāprajńāpāramitāśāstra. When a question pops into your
head, you will find that everything is related to the research subject
that you are interested in, and the answers you are searching for will
pop up here and there too. Then you will find doing research in this way
very interesting.
擔任中華電子佛典協會的副主任委員。
Members of CBETA.
Conclusion
Due to difference in the definitions of Buddhist studies, one’s
attitude toward it varies too. The approach to imitating the Buddha is
to emulate the Buddha, and therefore religious faith is an intrinsic
characteristic. If we go about Buddhist research without this inherent
component, our research work will at most add a new title to the
library’s collection, and will not bring any benefit to our body and
mind, or to others. In light of this, we should keep asking ourselves
questions in the course of our study and practice: Are we taking hold of
the principle? Are we delving into the matter? Are we incorporating
other aspects? We should have a motivation, follow a method, and
continuously reflect on issues such as, why I am here. By developing a
structure to study the essential Buddhist teachings and theories, and
knowing the focus of our research, we become aware of our inadequacies
and the areas wherein we lack effectiveness.
Some people study and practice Buddhism for their own sake, and some
for others. By studying for our own sake, we can use Buddhist research
to help us grasp the essence of the Buddhadharma, as well as the content
of precepts, concentration, and wisdom. In order to attain Buddhahood,
we have to work hard. If we are studying for the sake of sentient
beings, Buddhist research can certainly help us gain wider and more
comprehensive understanding. In our treasure box there are many
medicines, which may not be right for our own illness. However they may
help cure the illnesses of other sentient beings. In just this way there
are various Buddhist teachings for people with different capacity to be
used at different occasions.