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Handout #2 Brief introduction to Buddhism
Verse for Opening a Sutra (開經偈)
The unsurpassed, deep, profound, subtle, wonderful Dharma,
in a hundred thousand million eons, is difficult to encounter.
Now, that I’ve come to receive and hold it within my sight and hearing,
I vow to fathom the Thus Come One’s true and actual meaning.
無上甚深微妙法 百千萬劫難遭遇 我今見聞得受持 願解如來真實義
Buddhism is a learning of enlightenment (佛學是一門覺悟的學問); not only to learn and understand the human life, but also understand the universe, our environment (內覺人生本身,外覺宇宙環境). Once you are enlightened, then you can control your life; you feel at ease and greatly liberated (覺則支配人生宇宙,得大自由,獲大解脫). It is necessary for us to have a correct understanding before practicing Buddhism. Prior to acquiring a good knowledge of Buddhism, we need to understand the terms Buddha, Dharma, Buddha’s teaching.
Buddha
Buddha is a Sanskrit word meaning “wisdom and enlightenment (智慧,覺悟)”. In essence, Buddha means wisdom. In application or function, it means enlightenment. Wisdom is different from the worldly intellectual and argumentative knowledge (智慧與世智辯聰不同). It refers to the capacity of completely understanding the real mark of the universe and accomplishing all matters (專指能徹底認識宇宙真相,而具辦一切事而言). Wisdom means “understanding (明了)” and “making decisions (決斷)”. Based on the gradual development of the wisdom, there are three levels of wisdom. First, “General and all knowledge (一切智)” is the wisdom that correctly understands the essence (universal characteristics of all phenomenon) of the universe (能知一切法總相之智慧). It is the understanding that all dharmas are empty of characteristics (諸法空相). Ordinary people believe that all dharmas in the universe are real (宇宙萬法凡夫執為實有). In fact, they are all rising due to the cause and condition and do not have its own nature; therefore, it is empty (其實皆是因緣所生,並無自性,所以是空). That is why the Buddha said to Subhuti (須菩提), in the Vajra sutra (金剛經): “All with marks is empty and false (凡所有相,皆是虛妄)”. It is the wisdom of the Small Vehicle (Hinayana1 小乘) sages.
Second: “Differentiation Wisdom (道種智)” is the wisdom that can correctly comprehend all the discriminative aspect (specific characteristics) of infinite phenomena of the universe (能知諸法別相之智慧). The Bodhisattvas must enlighten others; therefore, they need to understand all buddha’s way dharma (懂得諸佛道法), and such, that they are able to help all beings in developing their various good roots (發起眾生善根). It is the wisdom of Bodhisattvas. Third, “Overall and perfect knowledge wisdom (一切種智)” is the exhaustive and perfect perception and comprehension of the truth of life and the universe without slightest doubt or error. It is the wisdom of Buddha.
Enlightenment is to be aware (perceive or realize) and awake (覺察,覺悟). To be aware is to pay attention to the matter (覺察是對其事注意), and to awake is to understand the fact (覺悟是對其事了然). There are three classifications of enlightenment. First, “self-enlightenment (自覺)”, is a state in which one possesses no erroneous thoughts, views, speech or behavior. Arhats (阿羅漢) and Pratyekabuddhas (辟支佛), in Theravada Buddhism, have attained this level of self-enlightenment. Second “enlightenment of self and others (自覺覺他)”, is a state in which one helps others to reach enlightenment after achieving his or her own enlightenment.. Bodhisattvas in Mahayana (大乘) Buddhism have attained this level. Third, “perfect complete enlightenment (圓滿的覺悟)” is a state in which one reaches perfection in both enlightenment for self, as well as, helping others to reach enlightenment. This is the state of the Buddha.
Buddha Nature
The Buddha told us that this perfect wisdom and virtue are innate to all beings (圓滿的智慧德相一切眾生本來具足). The Buddha taught us that “all sentient beings can attain Buddha-hood(一切眾生本來成佛)”, and “every being possesses the wisdom and virtuous character of the Buddha (一切眾生皆有如來智慧德相)”. In other words, all beings are equal to Buddha in nature. However, due to our discriminating (分別心), wandering thoughts (妄想), and attachments (執著), which are the root cause of all sufferings and disasters, our original Buddha nature was temporarily covered up and not manifested. In Buddhist term this is called “consciousness”. Consciousness is a function of ignorance with respect to the seven emotions (識是七情無明的作用). The objective of learning from Buddha is to get rid of the ignorance and turn consciousness into wisdom (學佛目的,就在去除無明,轉識成智). Simply speaking, use reasoning and wisdom to manage the affairs and, absolutely, do not let the emotions get involved (只是理智辦事,絕無感情衝動).
The more we rid ourselves of these wandering thoughts and attachments, the more we will experience freedom from suffering, and the more wisdom and enlightenment we will uncover. Once we completely free ourselves from discriminating and wandering thoughts and attachments, and our fixations to certain ideas or objects, we will regain our concealed Buddhahood.
Possession of great wisdom and enlightenment enables us to truly know all that exist and all that is infinite. This includes matters and objects as tiny as a speck of dust, or the finest hair on the human being, to those as great as the infinite universe. All of these are the objects of our perception, or wisdom and enlightenment.
Dharma (法)
The Buddha used the word dharma to symbolize all these infinite things, phenomena and its developing process. There are two ends of the dharma (法有兩端): matter (affair,事) and theory ( principle, noumenon, 理). Matter is defined as the conditioned dharma which arises due to the cause and condition (因緣所生之有為法為事). Principle is defined as the unconditioned dharma that is neither arising nor ceasing (不生不滅之無為法為理). All dharma can be described in three different parts (諸法三分): the substance, phenomena, and function (體,相,用). Take the black old copper censer as an example. Copper is its substance, the spherical shape, with three supporting legs, is its phenomena (mark, appearance), and holder for the burning incense is its function.
The main substance of all dharmas refers to the “property or characteristics , 性質”, it is empty and without material (萬法本體,空而無質); however, we cannot say it is non-existing (不可言其無). In the Buddhist term, we call it “nature” or “self nature (本性)”. All dharmas have “dharma nature (法性)” and in beings, we call it “Buddha nature (佛性)”. Nature means unchanging, as is in any material (object); it is without shape and without mark (無形無相). For example, the nature of ginger is hot (薑之性熱), the fragrance is the nature of a flower (花之有香) and the bright light is the nature of a mirror (鏡之有光). They cannot be felt by hand. Therefore, ordinary people are not aware of the existence of main substance.
Next, we consider “phenomena” which includes two parts. Those manifested on the outside is called physical phenomenon (表顯於外者,曰物質現象), and those imagined within the mind is called psychological phenomenon (想像於心者,曰心理現象). The substance of all dharmas is empty; however, as the cause and condition comes together, it displays all phenomena (萬法本體雖空,當因緣條件湊合時,就現出一切現象來). When the cause and condition disappears, it shows no phenomenon (而因緣條件分散時,本來無相). For example, the combination of hydrogen and oxygen forms water (氫氧化合,而有水相), and the separation of the two gases shows no water (二氣分離,其實無水). We should understand that no matter whether it is physical or psychological phenomena, these are all due to the false combination of the cause and condition; it is a temporary illusion. There is no real dharma (皆是因緣假合,暫起幻影,無有實法). Unfortunately, the living beings are deluded and ignorance (眾生迷惑無知), they are habitually attached to and believed that the phenomena are real (一味著相,以為實有). Therefore, they are turned by the surrounding and not to turn the surrounding (故為相轉,不得轉相).
As for the function, all dharmas have unlimited function; the function changes as its phase changes (萬法作用無量,各各隨相而變). For example, the liquid has three phases - water, vapor and ice; they all have different functions. Changing from one phase to another, their corresponding function will change accordingly.
Buddhadharma or principle is the infinite wisdom and enlightenment; the perception of all things and laws in life and the universe (佛法就是無盡的智慧、覺悟,覺了宇宙人生一切萬事萬物). Chinese people often say that Buddhadharma is as infinite (佛法無邊) as the object perceived is infinite and the wisdom perceivable is infinite.
What is Buddhism?
Buddhism is the education of the wisdom and understanding of life and the universe which is directed by the Buddha towards all sentient beings. This education covers a boundless range of phenomena and principles. In regards to time, it encompasses the past, present and future. In regards to space, it encompasses everything from our daily lives to the infinite universe. It is not a religion. The teachings of Confucius concerns one lifetime. The teaching of the Buddha covers infinite lifetimes.
In Buddhism, it is clearly stated that the Buddha is the teacher, and we are the students. We call Buddha Sakyamuni our original teacher. Bodhisattvas were the Buddha’s former students, while we are his current ones. This is unlike religions, in which the god and the disciples do not have teacher-student relationships, but rather a parent-child relationship.
The goal of Buddhist education
The ultimate goal of the Buddhist’s teaching is to attain perfect, complete enlightenment. Transliterated from Sanskrit, it is called “Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提)”. Anuttara means “unsurpassed (無上)”. Samyak is translated as “proper and equal (正等)”, and Sambodhi means “right enlightenment (正覺)”. Right enlightenment is testified to by those of the two vehicles, and it is what differentiates them from common unenlightened people. There are three stages of this enlightenment: “proper enlightenment (正覺)”, “equal and proper enlightenment (正等正覺)”, and “perfect, complete enlightenment (無上正等正覺)”.
The Buddha told us that, although scientists, philosophers, and religious scholars may have reached a good understanding about life and the universe, this realization is neither complete nor proper. Why? Although they have obtained some understanding, they are far from having freedom from anxiety and from ending their afflictions. They indulge themselves in greed, anger, ignorance, arrogance, doubt and evil thinking. They remain mired in all the troubles of human relationships and are swayed by personal feelings. In other words, they are human.
If a person has severed greed, anger, ignorance, doubt and afflictions, the Buddha will acknowledge this person as having attained the first level, that of Proper Enlightenment. He or she will be called an Arhat.2
The objectives of the Buddha’s teachings
The principle of Buddhism is to break through all superstitions3 and delusions. It is to resolve delusion, to attain happiness4 and enlightenment, and to eliminate suffering to gain serenity and purity of mind. What is delusion? When we do not thoroughly and properly understand the phenomenon around us, we tend to be deluded, to have wrong ideas, which lead us to make mistakes. Then, we suffer ill consequences as a result. However, if we have a correct understanding about life and the universe, we will be free from mistakes in thought, judgment, and behavior. Then, our result or effect will be favorable. Thus, resolving delusion to attain enlightenment is the cause (破迷開悟是因), and eliminating suffering to attain happiness and purity is the effect (離苦得樂是果).
Only through resolving superstition and delusion, can enlightenment be attained. This wisdom will enable all beings to differentiate true from false, proper from improper, right from wrong, and good from bad. It can help us establish a dynamic and caring attitude toward life and our surroundings. So, we can clearly see that Buddhism is neither passive nor obsolete, nor is it retreating from society. As said in the Infinite Life Sutra (無量壽經), Buddhism can perfectly solve all afflictions and problems. It enables us to obtain true and ultimate benefits by creating fulfilling lives, happy families, harmonious societies, prosperous nations, and a peaceful world. These are the objectives of the Buddha’s teachings for our world. The ultimate objectives of abandoning all worries, thus transcending the six realms (Realms of gods, asuras, people, animals, hungry ghosts and hells), are even more incredibly wonderful. Therefore, we can see that it is an education that will enable us to attain truth, virtue, beauty, wisdom and genuine eternal happiness (佛教是真能讓我們得到真,善,美,慧,永恆真實的幸福)
The essence of the Buddha’s teachings
In the Chinese Tang dynasty, there was a great poet called Bai Ju-yi (白居易). He was a sincere and devoted Buddhist. Once, when he was a government officer in Hang Zhou, he went to the Qin Wang Mountain (秦望山) and discussed the Dharma with the Ch’an Master, Bird-nest . He asked the Ch’an Master, “What is the essence of the teachings of the Buddha?” The master answered, “Never commit any evil doing, constantly perform good deeds (諸惡莫作,眾善奉行).” Bai Ju-yi was very disappointed and said, “What is so special about this? Even a three-year-old child knows that.” However, the Ch’an master said to him solemnly, “Although a three-year- old child may know this, even an eighty-year-old person may not be able to fulfill this. The truth is not far away from us, it is actually within our everyday lives. Don’t look down on these two simple statements. If we can practice this in our daily life, only then can we really understand the dharma.”
Buddhism became a religion that advocates the practice of morals and virtues. Therefore, the foremost and fundamental teaching in Buddhism is “ to cease doing bad deeds and do good (止惡行善)”, and then “purify your own mind (自淨其意)”, such that the mind is not deluded.
The Five Periods of the Buddha’s Teachings
In explaining Sutras, some use the methods which is systematized by the Great Master Chih-che (智者大師) of the Tien Tai School (天台宗) which divided the Buddha’s Sutras into Five Periods and Eight Teachings. The Five Periods are categorized by means of the two kinds of wisdom, expedient5 and actual (temporal and real,權實).:
1. The Avatamsaka Period (華嚴時),
2. The Agama Period (阿含時),
3. The Vaipulya Period (方等時),
4. The Prajna Period (般若時), and
5. The Dharma Flower and Mahaparinirvana Period (法華涅槃時).
Within the Five Periods, Eight Teachings are distinguished:
1. The Storehouse (Treasury) Teaching (藏教), the teaching of the Small Vehicle.
2. The Pervasive (Connecting) Teaching (通教),
3. The Separate (Special) Teaching (別教),
4. The Perfect Teaching (圓教),
5. The Sudden Teaching (頓),
6. The Gradual Teaching (漸),
7. The Secret Teaching (密), and
8. The Unfixed Teaching (不定).
The first four represents the type of the teaching and the last four represents the method of the teaching. The Five Periods of the Buddha’s teaching are represented by an analogy to milk products and to the rising sun as will be explained below.