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¡¾Èý³ËÆÐÌ᡿ʵ֤·ð½Ì [Ó¢ÎÄ] The Positivist Buddhism

[ÎÄÏ×ѧ]  ·¢±íʱ¼ä£º 2019-04-04 08:17 µã»÷: [·Å´ó×ÖÌåÕý³£ËõС] ¹Ø±Õ
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Buddhist Studies are not realization of Buddha Dharma
Buddhist Education is not actual practice of Buddha Dharma
 
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In the previous episode, we introduced the“relations between the three vehicles”. We also introduced the goal of practicing and learning Buddhism which is to realize the eight consciousnesses. The realization of the eight consciousnesses covers the whole content of Buddhism. The approach we adopted is the empirical method. What is the empirical method in this case? It is to find out the eight consciousnesses.
 
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In fact, we use this method in our daily life very often as well. For example, there is one fruit called wax apple, also known as “black pearl” in Taiwan. Because of its sweetness, it is very popular in Taiwan. If someone wonders how sweet this fruit tastes, the easiest way is to go to the market directly to buy one and taste it. After taking a bite, he will know it. This is what we call the empirical method.
Similarly, when talking about the eight consciousnesses, we need to find them out directly and there are methods to do that. To begin with, we need to stick to the belief that there are eight consciousnesses we can realize. And, we need to take refuge in the Three Jewels (Buddha, Dharma, and Sangha) and have accumulated sufficient merits, virtues and wisdom, and reached a good level of concentration. Having these conditions is just like having money to buy a “black pearl” to test its sweetness. Thus, it seems irrational that one would negate the existence of “black pearl” simply because he has no money to buy one to taste.
In the eight consciousnesses, the eighth consciousness, Tathagatagarbha is just like everyone’s pearl, so it is very precious. Before realizing it, we should be equipped with merits and virtues, wisdom, and a good level of concentration. Once we have all necessary causes and conditions, we will be able to realize it. For example, we should not  be like some people who don’t believe the existence of germs just because they can’t see them. To see germs, one should have a microscope. To see the remote stars or constellations, one should have a telescope. We can’t deny the existence of germs and stars just because we don’t have a microscope or a telescope. That is, we need to be equipped with some tools in order to understand the true reality of the dharma-realm. These tools will help us to prove the reality of the dharma-realm. Therefore, the reason that we call Buddhism Positivist is because we need to use the correct approach which is the empirical method to prove it is true.
 
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We may hear some people say: Why does Buddhism put so much emphasis on destroying the incorrect teachings and manifesting the correct ones? Why does the True Enlightenment Practitioners Association also emphasize so much destroying the incorrect teachings and manifesting the correct ones? It seems that they tend to tell right from wrong and the line they draw is so clear. They tend to go head to head with some other groups. Why can’t they get along with other groups peacefully and harmoniously? In fact, those who hold this opinion misunderstood the positivism of Buddhism. It is just like raising a kid. When we send the kid to the school, we are worried that he may make bad friends and learn something wrong. We are living beings, but we are ignorant of what the truth of lives is, therefore, we would want to study it and we would want to know the wisdom and knowledge of lives. Who would want to study and practice on the wisdom and knowledge of lives which is erroneous and does not conform to the reality?  How can one obtain liberation from practicing on the erroneous wisdom and knowledge?
If one wants to be liberated from the three realms of existence and attain the Buddhahood, what he learns must conform to the reality of the dharma-realm. He should acquire profound true knowledge and wisdom. If not, how can he obtain liberation and further attain the Buddhahood?
In the Ekottara ¨¡gama, the Buddha expounds that he commits himself tirelessly to six practices, among which the fifth is the protection of sentient beings. That is, the Buddha never feels tired of liberating sentient beings from transmigrating in the cycle of birth-and-death. The sixth practice the Buddha commits himself tirelessly to is the pursuit of the unsurpassed right and true Path. That is, the Buddha never gets tired of or satiated with the seeking of the knowledge and wisdom about the dharma-realms.
 
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That means, when one holds one opinion and the other holds another opinion toward the same matter and their viewpoints are completely contradictory to each other, there must be a right opinion and awrong one. To be specific, in terms of the controversial issue about the existence of the eighth consciousness, the Buddha must make it clear. If the Buddha is asked the controversial question regarding whether something exists or not and says that He is completely tolerant of different opinions, it means that the Buddha is still ignorant of it. If the Buddha still has ignorance, He is unable to attain the Buddhahood. Therefore, the Buddha is never tired of and satisfied with pursuing the unsurpassed and ultimate wisdom. That is, Buddha Sakyamuni could attain the Buddhahood because He was reluctant to make peace with misconceptions (erroneous views). If He tolerated misconceptions, it means that He himself still had misconceptions and was willing to go with ignorance, which would make him unable to attain the Buddhahood. The Buddha has another name called the One with Right and Universal Knowledge which means that He understands the entire content of dharma realms completely. If He was a little uncertain about anything, He was unable to attain the Buddhahood. Buddha Sakyamuni could attain the Buddhahood because He was totally intolerant of any misconceptions. Being unwilling to tolerate misconceptions, Buddha Sakyamuni attained the Buddhahood eventually. Based on this, the Buddha hopes all sentient beings will be able to attain the Buddhahood, so He helps sentient beings stay away from misconceptions, saving them from transmigrating to evil paths and further teaching them human vehicle, deva vehicle, sound-hearer vehicle (Sravaka), solitary-realizer vehicle (Pratyeka-buddha) and then the way to the Buddhahood eventually. Therefore, before attaining the Buddhahood, one should have right and universal Knowledge about the reality of the dharma-realm. If he has any misconceptions, he is unable to attain the Buddhahood. This is how the Buddha saves and protects sentient beings.
 
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Some may argue that Venerable Pings Xiao doesn’t have a teacher, so who can prove he got enlightened? This has been a hotly debated issue. Let’s see: What proves Buddha Sakyamuni has attained the Buddhahood? In fact, these two are the same questions. What formally validates Venerable Pings Xiao got enlightened and saw the Buddha-Nature? The answer is the reality of the dharma-realm. Are there eight consciousnesses in the dharma-realm? If there are eight consciousnesses in the dharma-realm, find them out. That is, reality of the dharma-realm can help to prove our realization. Similarly, after Buddha Sakyamuni attained the Buddhahood 2,500 years ago, non-Buddhists questioned the Buddha by asking Him how he could say that he had attained the Buddhahood.
 
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In "Brahm¨¡jala Sutta in the Agama Sutra", it depicts that in ancient India, there were monastic practitioners and Brahmans practicing the four dhyanas and the eight samadhis and progressively acquiring the five supernatural powers. They could see their previous lives, and even to the extent that they could see countless eons during which they were born and died with many other sentient beings. Therefore, these monastic practitioners held some misconceptions, thinking that the sixth consciousness could be linked to the past lives, and seeing that the physical body existed all the time, so they believed both the sixth consciousness and the physical body to be eternal. It is true that they could see what had happened during the countless eons. However, how did Buddha Sakyamuni, after attaining the Buddhahood, refute their wrong conception that the sixth consciousness and the physical body are eternal? In order to refute a wrong conception like this, He helped those who belonged to non-Buddhist schools to eliminate misconceptions about the self and become arhats. Because they had already achieved the four dhyanas and the eight samadhis, they became arhats right after eliminating their misconceptions about the self. After they became arhats, Buddha gave them the first assurance, assuring that they would not reappear in the three realms after death. At that time, these monastic practitioners and Brahmans who had mastered the four dhyanas and the eight samadhis checked whether any of those arhats would reappear in the six paths of rebirth in three realms. They couldn’t find any. Because of the Buddha Sakyamuni’s assurance of what would happen after the arhats’ death, the monastic practitioner of non-Buddhist schools and Brahman couldn’t find them again in the three realms, thus were fully convinced of what Buddha Sakyamuni had said and firmly believed that Buddha Sakyamuni had the ability to help them liberate from transmigrating the cycle of births-and-deaths in the three realms. The Buddha used this fact to prove to people that all sentient beings could be liberated from the cycle of births-and-deaths by practicing sound-hearer vehicle. Therefore, the reality of the dharma-realmhas validated that Buddha Sakyamuni had attained the Buddhahood. Venerable Pings Xiao is widely believed to have got enlightened and seen the Buddha-Nature because he had helped many followers realize the eighth consciousness and the state of seeing the Buddha-Nature. His sayings correspond to the Buddha’s ultimate teachings in sutras; therefore, we all agree that he has truly got enlightened.
 
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Some say that the Great Vehicle thrived later, there is no history of collecting sutras in the Great Vehicle and the sources of Great Vehicle are unknown, so the content of the Great Vehicle is unreliable. Regarding the thriving of the Great Vehicle, we discussed and explained in the previous episode. The thriving of the Great Vehicle following the Sectarian Buddhism is actually the second revival. Those who raised such a question, in fact, are confused with how to check the correctness of the sutras. In Travelling and Practicing Sutra (ß[Ðо­ Dà Xíng J¨©ng, proper noun Ba Xing Jing / Mah¨¡parinibb¨¡na Sutta / Mah¨¡parinibb¨¡nasutta 
Domain: Buddhism ·ð½Ì, Subdomain: Therav¨¡da Buddhism ÉÏ×ù²¿·ð½Ì http://ntireader.org/words/42756.html)
of The D¨©rgha ¨¡gama Sutra, the Buddha said that the way to check the correctness of the sutras is through the empirical method.
For instance, in the four grand teachings in “Travelling and Practicing Sutra", the Buddha expounds that if someone heard the Buddha’s teaching in person which was collected and edited into a sutra later, he should not suspect and slander such a sutra. But the Buddha added that such a sutra should be compared and checked with other sutras for its consistency. In the second teaching, the Buddha expounds that if someone heard a sutra from other monastic groups (Sangha communities) or well-instructed elders who had heard much about the Buddha’s teaching, he should not suspect and slander sucha sutra. In the third teaching, Buddha expounds that if someone heard a sutra from many Buddhist monks (bhiksu) or Buddhist nuns (bhiksuni), he should not suspect and slander such a sutra. Instead, he should compare and check the sutra with the other sutras for its consistency. In the fourth teaching, Buddha expounds if someone heard a sutra from a Buddhist monk (bhiksu), he should not suspect and slander such a sutra. Instead, he should compare and check the sutra with the other sutras for its consistency. Therefore, what the Buddha means is that any sutras, heard in person from the Buddha, monastic groups, many Buddhist monks, or a Buddhist monk, should be checked and compared with the other sutras for its consistency.
 
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As we can see, the Agama Sutra and Mahayana sutras of Three-Vehicle Bodhi have consistency because they all talk about the eight consciousnesses. (c.f. Please refer to the examples mentioned in the seventh book of “The Correct Meanings of Agama Sutras”). However, if only the criterion of consistency is applied to examine a sutra, the credibility of that sutra is still insufficient. In "Travelling and Practicing Sutra in Volume 3 of The D¨©rgha ¨¡gama Sutra", the Buddha expounds that we should radically examine the credibility of all sutras and thoroughly explore their core essence based on disciplines (vinaya) and dharmas of eight consciousnesses dharma. That is, these sutras all talk about the eight consciousnesses dharma. If a sutra doesn’t talk about the eight consciousnesses dharma, it is definitely wrong and it must be a false sutra.
In spite of the fact that a sutra talks about the eight consciousnesses dharma, we should also examine whether its content conforms to the reality of the dharma-realm. We should examine its credibility and thoroughly explore its core essence, that is, thoroughly discuss and study its content, whether it talks about the root or about branches, based on the reality of dharma-realm. This is what we call the empirical approach.
 
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For example, there is a book called “Sarva tathagata dhisthanahrdayaguhyadhatu karanda mudra-dharani (Dharani of the Seal on the Casket (of the Secret Whole-body Relic of the Essence of All Tathagatas)”, in which it is mentioned that the secret relics (sarira) of Tathagata, also known as the dharma-body of Tathagata are like Sesamum indicum. Sesamum indicum is also known as sesame. The sutra mentions that the dharma-body of Tathagata is likesesames seamlessly overlapping one another. However, if the Buddha’s dharma-body is made of sesames, sesames themselves are the root, butthe Buddha’s dharma-body. From the perspective of the reality of dharma-realm or a true enlightened one, the dharma-body does not exist under the causes and conditions. If it is accumulated like sesames, it is formed by causes and conditions. Thus, it will come to an end as soon as the causes and conditions vanish. In this way, the dharma-body itself is destructible and not firm. From the content of this sutra, we can tell that it is a false sutra. Although it speaks of dharma-body, its content on dharma-body is fallacious. After having been thoroughly examined, its content is proved wrong. Therefore, empirical method has to be used to verify what has been attained is consistent to the sutras and to the reality of the dharma-realm.
 
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Now, let us answer the question why the record of the history of collecting sutras is not necessary for the Great Vehicle. It is because what is practiced in the Great Vehicle is different from that in the Small Vehicle even though both of them are the reality of the dharma-realm. Since the learning content and practice is quite different, the Small Vehicle needs the history of sutra collecting while the Great Vehicle does not. Because the history of collecting sutras for the Small Vehicle has proved that the sutras of the Small Vehicle are all correct, and has proved the existence of the eighth consciousness and the eight consciousness in the dharma-realm. Since the sutras of small vehicle have proved the existence of the eight consciousness, let alone those of the Great Vehicle. Bodhisattvas in the Great Vehicle are different from the sound-hearers because the sound-hearers do not realize the eighth consciousness. In “Samyuktagama Sutra volume 12”, the Buddha expounds that the arhats in the Sound-hearer Vehicle will not be reborn after terminating the selves. It means that they will terminate their five aggregates and eighteen sense-realms and enter the remainderless nirvana after death. They will never know what the state of the remainderless nirvana is when they accomplish this non-arising dharma, namely entering the remainderless nirvana after death. That is because while accomplishing this non-arising dharma, they do not exist in three-realm and without the existence of selves, they can not validate this truth. Therefore, the history of collecting sutras is especially needed to assist sound-hearers in understanding the content of the remainderless nirvana because when the arhats are still alive in the human world, they can only validate the dharma of arising and ceasing. However, in order to accomplish the non-arising dharma, they need to terminate their five aggregates. While accomplishing the non-arising dharma, they would not be able to testify that they had accomplished the non-arising dharma.Therefore, there should be sutras to validate the dharma in the Small Vehicle. That is, they need to stick to what the Buddha has expounded in the sutras of small vehicle.
 
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On the contrary, the Great Vehicle does not need the record of the history of collecting sutras. What the Bodhisattvas in the Great Vehicle validate is Tathagatagarbha, the eighth consciousness. It is the eternal dharma which means it existed in the past, it exists now and it will continue to exist in the future. The Tathagatagarbha that the Bodhisattvas have validated in the Great Vehicle can be observed and experienced at any moment once one has realized it. It is just like going to the market to buy things. We pay and we get what we want. Under such circumstances, we don’t need to sign a transaction agreement to facilitate the transaction.
Similarly, in Chan (Zen) School, the way to prove one’s realization is to verify the mind with the mind, directly showing where the eighth consciousness is on the spot to the one who has already got enlightened. In this case, they have mutually validated the existence of the eighth consciousness, so even without the record of the history of collecting sutras, they can prove the sutras in Great Vehicle are correct. Since the sutras in the Small Vehicle has proved that there are eight consciousnesses and the history of collecting sutras can prove its correctness, the sutras in the Great Vehicle also say there are eight consciousnessses, therefore, there is no need to locate the history of collecting sutras for the Great Vehicle. The Bodhisattvas in the Great Vehicle realize the eighth consciousness and have the ability to observe and experience its existence.
 
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In this unit, we have introduced that the core method in Buddhism is realization. In the next unit, we will introduce the relations between the three realms and the fruition of liberation.

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