http://amitabhabuddha.wordpress.com/common-buddhist-misunderstandings/
Chapter 6 Common Buddhist Misunderstandings (
Suffering/Emptiness/Out Wordly ‘Supra-mundane’ and other
misunderstandings) from the
Selected Translations of Miao Yun ,Book 1
( Master Yin Shun ’s English
translations)
Common
Buddhist Misunderstandings
It has been more than one thousand and nine hundred years since
Buddhism spread to China. Thus, the relationship between Buddhism
and China is very close. The development of Buddhism influenced,
and was influenced by Chinese culture. In fact Buddhism became a
religion of the Chinese.
Buddhism originated from India, and the special characteristics
of the Indian culture were sometimes not easy for the Chinese to
understand. The Chinese traditions influenced and modified
some of the practices, and these deviated from the teaching of the
Buddha. As a result, there are unfortunately many
misunderstandings about Buddhism in China among the Buddhists and
non-Buddhists.
It is very easy to misunderstand Buddhism if one knows nothing
about its origins. Some followers may practice the cultural rituals
without ever knowing Buddha’s teachings. As a consequence, those
who believe in “Buddhism” may not really be following the Buddha’s
teachings, and those who criticise Buddhism may not actually be
criticising what the Buddha taught. So I hope this talk may help
everyone gain a better understanding!
1. Misunderstanding that arises from the teachings.
The theory of the Buddha’s teaching is very profound. Some
people do not understand its meanings and may only know it
superficially. After listening to a few phrases, they may start to
explain to the others in their own way. As a result, some
explanations people tell, may not be accurate teachings of the
Buddha. The most common misunderstandings are about the teachings:
“life is suffering”, “out-worldly” and “emptiness”. So now lets
discuss these terminologies separately:
a) Life is suffering
The Buddha told us that “Life is Suffering”. One who does not
understand the Truth of this may think that life is meaningless and
become negative and pessimistic. Actually, this theory is commonly
misunderstood. People in society and even some Buddhists are
trapped in this wrong and gloomy view.
When we encounter phenomena, and have a feeling of dislike,
worry or pain, we say that there is “suffering”. This should not be
generalised to “all life is suffering”, because there is also a lot
of happiness in life! Noises are disturbing but nice melodies bring
happiness. When one is sick, poor, separated from loved ones, one
has suffering. But when one is healthy, wealthy, together with
one’s family, one is very happy. Suffering and happiness exist in
all phenomena. Actually where there is happiness, there will be
suffering. They are in contrast with each other. If’ we only say
that life is suffering when things do not go according to our wish
we are rather foolish.
The Buddha says, “Life is suffering”. What does “suffering”
mean? The sutras say: “Impermanence therefore suffering”.
Everything is impermanent and changeable. The Buddha says that life
is suffering because it is impermanent and ever-changing. For
example, a healthy body cannot last forever. It will gradually
become weak, old. sick and die. One who is wealthy cannot maintain
one’s wealth forever. Sometimes one may become poor. Power and
status do not last as well, one will lose them finally. From this
condition of changing and instability, although there is happiness
and joy, they are not ever lasting and ultimate. When changes come,
suffering arises.
Thus, the Buddha says life is suffering. Suffering means
dissatisfaction, impermanence and imperfection. If a practising
Buddhist does not understand the real meaning of “suffering” and
think that life is not perfect and ultimate, they become negative
and pessimistic in their view of life. Those who really understand
the teaching of the Buddha will have a totally different view. We
should know that the theory of “Life is suffering” taught by the
Buddha is to remind us that life is not ultimate and lasting, and
hence we should strive towards Buddhahood — a permanent and perfect
life.
This is similar to one who is sick. One must know that one is
sick before wanting to seek the doctor’s treatment. Only then can
the sickness be cured. Why is life not ultimate and permanent and
full of suffering? There must be a cause for the suffering. Once
one knows the cause of suffering, one will try one’s best to be rid
of the causes, and hence end the suffering and attain ultimate
peacefulness and happiness.
A practising Buddhist should practice according to the Buddha’s
instruction, and change this imperfect and non-ultimate life to a
ultimate and perfect one. Then would come a state of permanent joy,
personality, and purity.
Permanent means ever-lasting, joy means peacefulness and
happiness, personality means freedom and non-attachment, purity
means cleanliness. This highest aim of Buddhism is not only to
break through the suffering of life but to transform this suffering
life into a life that has permanent peacefulness, joy, freedom and
purity. The Buddha told us the cause of suffering and instructed us
to strive towards the goal. The stage of permanent, joy,
personality and purity is an ultimate ideal phenomena. It is full
of brightness and hope. It is a stage that is attainable by all of
us. How can we say that Buddhism is negative and pessimistic?
Although not all practising Buddhists are able to attain this
highest point of practice, there is still boundless benefit in
knowing this theory. Most people know that they have to strive to
do good when they are poor, but once they become rich, they forget
about everything, and only think about their own enjoyment and
hence walk towards the wrong path foolishly.
A practising Buddhist should remember to strive not only when
one is poor and in difficulties, but should also be mindful when
one is enjoying, because happiness is not permanent. If one does
not strive towards the good, they will degenerate and fall very
quickly. The teaching of “Life is suffering” reminds us not to look
forward for enjoyment only and go the wrong way. This is the
important implication in the teaching of “Life is suffering”,
taught by the Buddha.
b. “Out worldly” (Supra mundane)
The teaching of Buddha tells us that there is this world and the
world beyond this. Many people think that this world refers to the
world that we are living in and the world beyond this is some place
outside this world. This is wrong. We are living in this world and
we remain here even if we become monks or nuns. The Arahats,
Bodhisattva and Buddha are saints who have realisations beyond this
world but they are still living in this world and giving assistance
to us. Thus, “out-worldly” does not mean that one has to go away
from this world and go to another place.
What does “worldly” and “out-worldly” mean in Buddhism?
According to the Chinese understanding “worldly” has the
implication of time. For example, the Chinese regard thirty years
as an “age” and in the West, a hundred years make up a century.
Anything that exists within the time frame, from the past to the
present and from the present to the future, is the “world”.
The teaching of the Buddha is also as such. That which is
changeable is called “worldly”. Within this time frame, from the
past to the present, from the present to the future, from existence
to non-existence, from good to bad, everything is changing
continuously. Anything that is changing is called “worldly”.
Besides, the word “worldly” also has the meaning of concealment.
Normal people do not understand the cause and effect of the past,
present and future. They do not know where they come from, how to
behave as a human being, where to go after death, the meaning of
life and the nature of the universe. They live ignorantly under the
influence of the karma of the three births. This is called
“worldly”.
What does “out-worldly” (supra mundane) mean? “Out” has the
meaning of beyond or superior. One who practices the teaching of
the Buddha, has wisdom and is able to understand the truth of the
life and universe; has no defilements and is pure in one’s mind;
and experiences the permanent Truth is called the “out-worldly”
one. All the Buddhas and Bodhisattvas are living in this world.
They have great wisdom in seeing the Truth and their minds are
pure. They are not like the normal “worldly” people.
Thus, the term “out-worldly” encourages all of us who are
practising the Buddha’s teaching to progress further and become the
man above the men, to improve ourselves from a worldly person to an
out-worldly saint. It is not asking us to go to another world.
Misunderstanding “out-worldly”, some think that the principle of
Buddhism is to run away from reality.
c. Emptiness
The Buddha says that everything is “empty”. Some think that this
is empty, that is empty, or everything is empty. Since everything
is empty, and meaningless, one does not need to do either evil or
good. These people understand the concept vaguely, and lead an
aimless life. In fact, “emptiness” in Buddhism is the most profound
philosophy. The Buddhas and Bodhisattvas are the people who have
realised the truth of emptiness. “Emptiness” does not mean nothing
at all, in contrast, it includes everything. The world is world,
life is life, suffering is suffering, happiness is happiness,
everything does exist.
In Buddhism, there is clear teaching as to what is right or
wrong, good or evil, or cause and effect. One should turn away from
the wrong one and redirect to the right one, refrain from evil and
do more good. Those who do good will gain good effect, and if one
practices one may attain Buddhahood. This is the cause and effect.
If we say that everything is empty, then why are we practising the
teaching of the Buddha? If there exist the karma, good and evil,
worldly people and saint, then, why does the Buddha say that
everything is empty? What is the meaning of emptiness?
Things exist due to causes and conditions and do not have a real
and unchangeable identity of itself. Thus, they are “empty”. The
right and wrong, good and evil, and the life are not permanent and
unchangeable. They exist due to causes and conditions. Since their
existence is dependent on causes and conditions, they continue to
change with the changes of the causes and conditions. They do not
have a permanent form, and therefore they are “empty”.
For example, when one is facing a mirror, there will be an image
in the mirror. The image is produced by various conditions. It is
not a real thing. Although it is not real, it is very clear when we
see it. We cannot say that it does not exist. The concept of
“emptiness” relies on this truth that things arise due to causes
and conditions. Thus, when the Buddha says that everything is
empty, he is implying that everything arises due to causes and
conditions. A practising Buddhist must realise and experience
emptiness and understand the existence of the Law of cause and
effect, good and evil. The perfect realisation of the two truths is
that emptiness and existence are equivalent.
2. Misunderstanding that arises from the system
Buddhism originated from India. Its custom were different from
the traditional customs of China. For example, the understanding of
the aspects of renunciation and vegetarianism were different.
a) To renounce (To take the vows of a monk or nun)
To renounce is a custom in Indian Buddhism. In Chinese society,
especially for the Confucianists, there are a lot of
misunderstandings about this.
In China, we always hear that, if everyone practised the
teaching of the Buddha, then this world would become extinct. Why
is it so? Because everyone would become monks or nuns (celibate).
There would be no husband and wife, nor son and daughter. How then
could society survive?
This is a very serious misunderstanding. There is an example:
The teachers teach the students. Will they encourage everyone to be
a teacher, and therefore develop a world of teachers? In the
Philippines, there is not much misunderstanding about this because
there are Fathers and Sisters everywhere. They have also taken
vows, but they are only the minority among the Catholics. Not all
Catholics must be a Father or Sister.
For the Buddhists, there are the renounced ones and the lay
people. One can practise Buddhism by renouncing, or as a lay
person. One can practise in order to end the cycle of life and
death by renouncing, and can also achieve the same aim by
practising at home. It is not necessary for Buddhists renounce
themselves. It is also not true that if everyone became a Buddhist,
the world of the humans would become extinct. The question now will
be, if one can attain the aim of ending the cycle of life and death
by either practising as a lay person or as renounced follower, then
why must one to renounce? This is because, in order to promote and
encourage the spread of Buddhism, someone has to take the
responsibility. The best person to take charge of this
responsibility will be the renounced monks or nuns, as they do not
have family responsibilities and are not involved in other work
duties. Hence, they can concentrate more on their practice and the
spreading of Buddhism. In order to prolong the existence of
Buddhism in this world, we need these type of people to take
responsibility. This is also the reason for the formation of the
Sangha, the community of renounced ones.
How great is the merit of renouncing? The merit of renunciation
is very great. However, those who cannot renounce should not force
themselves to do so. If one cannot practise in line with the
teaching of the Buddha after renouncing, it is worse then a lay
follower. The higher one climbs, the worse will one fall. The merit
of renouncing oneself is great, but if one is careless, one will
deteriorate even more. One should develop one’s mind sincerely,
practise diligently and sacrifice oneself for Buddhism. Then
renunciation will be worthwhile. The Sangha (the renounced monks or
nuns) are the centre members of Buddhism, they are the main force
in the motivation of Buddhism.
The practice of not getting married can also be found in the
Western religions. A lot of scientists and philosophers also remain
single so that they will not be disturbed by the matters in the
family, and hence they can concentrate more on their studies and
contribute more to the development of science and philosophy.
The practice of renunciation in Buddhism is to get rid of one’s
worldly attachment, and hence concentrate more on Buddhism. To
renounce is an act of a great person, thus, one must put in extra
effort. If one renounces without proper understanding, or without
pure aims, one will not gain any benefit but will obstruct the
development of Buddhism.
Some people want to renounce just after they begin to practice.
They think that in order to practice the teaching of the Buddha,
one must renounce. This is not correct and may frighten away the
others from stepping into the practice of Buddhism. This kind of
thought — that one must renounce in order to practice the Buddha’s
teaching, is the thought that all of us should avoid. One should
recognise that it is not easy to renounce. One should first
practise to be a good lay follower, practise for the sake of the
Dharma, benefitting oneself and others. If one can develop one’s
mind greatly and sincerely, practise the renounced way, contribute
to Buddhism first before one decides to renounce, it will be better
for oneself and at the same time will not create any unpleasant
influence to the society.
With regards to renunciation, there are two points to mention
here:
a) Some people observe the spaciousness, majestic appearance,
quietness and beauty of the temples and monasteries, and this
arouses their admiration to be renounced. They think that the monks
and nuns who live inside there are just waiting for the offerings
of the devotees and enjoying themselves. They do not need to do any
work. The idioms such as “do not wake up even when the sun has
risen up to three metre high”, or “cannot compare with even
half-a-day’s freedom of the monk or nun” show the misunderstandings
among the general people.
They do not know that the monks and nuns have their own
responsibilities, they need to strive hard. When they are
practising themselves, they have to “practice diligently before and
after midnight”; and in terms of their duty to the devotees, they
should go around to preach the teaching of the Buddha. They lead a
simple and hard life, striving for the benefit of Buddhism and all
beings, benefitting one and another. This is something very great.
Thus, they are called the Gem of Sangha. They are not just sitting
there waiting for the devotees offerings, waiting for things which
are ready and never do anything. May be it is because of too many
monks or nuns who are not fulfilling their responsibilities that
leads to this misunderstanding.
Some people who are against Buddhism say that the monks and nuns
do nothing, they are parasites of society and are useless. These
people do not know that it is not necessary for one to be engaged
in the work force of agriculture or business in order to be
considered productive. If it is so, then are people who choose to
be teacher, reporter or other occupations also considered as the
consumers of society’s output too?
It is not right to say that the monks or nuns have nothing to
do. They lead a simple and hard life and striving diligently
everyday. The things that they do, besides benefitting themselves,
is to teach others to do good, to emphasise moral values and
practices, so that the personality of the devotees can be improved,
leading them to the end of the cycle of life and death. They bring
great benefit to the people in the world. Thus, how can we say that
they are the parasites that are doing nothing?
The monks and nuns are religious teachers. They are profound and
respectful educators. Thus, the saying of those who have no
understanding on Buddhism, that the monks and nuns are doing
nothing and are the parasites wasting society’s money are in fact
wrong. A person who really leads a renounced life is in fact not
free, they are not mere consumers but are busily repaying their
gratitude to all living beings whenever they can.
b) Chinese Buddhism emphasises a vegetarian diet. Thus, some
people thought that one who practises Buddhism must be a
vegetarian. People who cannot stop eating meat misunderstood that
they are not ready to start to learn about Buddhism. If we look
around at the Buddhists in Japan, Sri Lanka, Thailand or Tibet and
Mongolia, not to mention the lay followers, we find even the monks
and nuns have meat in their diet. Can you say that they are not
practicing the Buddha’s teaching? They are not Buddhists?
Do not think that one must be a vegetarian in order to learn
about the teaching of the Buddha and that one cannot practise
Buddhism if one cannot be a vegetarian. To practice Buddhism and be
a vegetarian are not the same thing. Some people who become a
Buddhist, do not learn much about the teachings but only know how
to be a vegetarian. This causes unhappiness among the members of
the family. They feel that it is too troublesome to be a
vegetarian.
In fact one who is practising the teaching of the Buddha should:
– after becoming a Buddhist – first understand the teaching of the
Buddha and behave according to the teaching in both the family and
the society. Purifying one’s conduct and mind, so that the members
of the family feel that one has changed for the better should be
the goal. If before becoming a Buddhist, one was greedy, has strong
hatred and lacked of a sense of responsibility and loving kindness;
and after practising the Buddha’s teaching, one becomes less
greedy, less paranoid and shows more care to the others with a
stronger sense of responsibility, then the members of the family
would see the benefit of practising the Buddha’s teaching. At that
time, if one wants to be a vegetarian, the family members would not
object to it. In fact, they may also be encouraged to have sympathy
towards other living beings and follow one to be a vegetarian. If
one only knows to be a vegetarian after becoming a Buddhist and
does not learn about others, one will surely encounter obstacles
and cause misunderstanding.
Although it is not necessary for a Buddhist to be vegetarian, it
is a good moral conduct in the Chinese Buddhism and is something
that should be promoted. The teaching of the Buddha says that
becoming a vegetarian will cultivate one’s loving kindness and
compassion. By not harming the life of other living beings, not
eating the meat of the other animals one will reduce one’s karma of
killing and strengthen one’s sympathy towards the sufferings of
Mankind. Mahayana Buddhism advocates the practice of vegetarianism,
and says that to be a vegetarian has great merits in cultivating
one’s mind of loving kindness and compassion. If one becomes a
vegetarian but does not cultivate the mind of loving kindness and
compassion, it is only a practice of no killing in a pessimistic
way. It resembles the practice of the Hinayanist.
From the view point of the worldly Dharma, the benefit of
becoming a vegetarian is very great. It is more economical, highly
nutritious and may reduce illness. In the world at present, there
are international vegetarian organisations. Everyone who likes to
be a vegetarian may join them. Thus, it can be seen that it is good
to be a vegetarian. And as Buddhist who emphasises compassion, we
should advocate the practice more to others. However, one thing to
note is that, do not claim that a Buddhist must be a vegetarian.
Whenever meeting with a Buddhist, some will ask: have you become a
vegetarian? Why are you still not a vegetarian after practising the
Buddha’s teaching for so long? This will frighten some people away.
To regard practising Buddhism and becoming a vegetarian as the same
will in fact obstruct the spreading of Buddhism.
3. The misunderstanding that arises due to the observances
When non-Buddhists visit the monastery and see observances such
as paying respect to the Buddha, intoning the sutras, repenting and
the morning and evening chanting, they cannot understand the
meaning behind them and comment that these are superstitious acts.
There are many misunderstanding within this category. Now, lets
briefly mention some of them:
a) To pay respects to the Buddha
To pay respects to the Buddha when entering the monastery, to
offer incense, flowers, candle and light to the Buddha are the
observances of the Buddhist. The Theistic followers say that we are
idol worshippers and superstitious In reality, the Buddha is the
master of our religion, he is the saint who has attained the
perfect and ultimate stage by practising from the stage of a
worldly being. The great Bodhisattvas are the Buddhas to be. They
are our guides and indicators of refuge. We should be polite in
showing respect to the Buddha and Bodhisattva just as when we show
respect to our parents. When the Buddha was still in this world,
there was no problem. One could show one’s respect to him directly.
However, now that the Sakyamuni Buddha has already entered final
Nirvana; and the Buddha and Bodhisattva of the other worlds are not
in our world, we have no way to pay respects. Thus, we have to use
paper to draw, ceramic, wood or stone to carve their images, to be
the object of our worship. It is because of the Buddha and
Bodhisattvas, merits and images that we are paying our respect to
them, and not because of they are the paper, earth wood or
stone.
It is similar to the way we respect and love our country. We use
coloured cloth and make it into a flag. When the flag is flying, we
pay respects to the flag. Can we say that this is also a
superstitious act? The Catholics also have images in their church.
The Christians, have no image of the God, but use the “cross” as
the image for them to pay respect to. Some even kneel down and say
their prayer. What is the difference between these acts and the
paying of respects to the Buddha? To say that the paying of
respects in Buddhism is idol worshipping, is just the intentional
defamation of some people.
What about the offerings of fragrance flowers, light and candle?
During the Buddha time, the Indians offered these to the Buddha.
Light and candle represent brightness, flowers represent fragrance
and cleanliness. We believe in the Buddha and pay respect to the
Buddha. The offering of these things to the Buddha is to show our
respect and faith. On the other hand, it means the gaining of
brightness and purity from the Buddha. We do not offer flowers and
incense so that the Buddha smells the fragrance; or offer light and
candle so that the Buddha can see everything.
Some religions, for example the Catholics, also use these things
in their offerings. These are in fact the common observances among
the religions. When we are paying respect to the Buddha, we should
be respectful and sincere and contemplate on the merits of the real
Buddha. If one thinks of other things or talks while paying respect
to the Buddha, it is not respectful and loses the meaning of the
act of paying respect.
b) To repent
The non-Buddhist or free thinkers always feel that it is an act
of superstition when they see Buddhists repent or chant. To repent
is to admit one’s mistake. Everyone of us, from the past until the
present, have committed countless wrong and evil deeds. We have
left behind the karma that brings us sufferings and obstructs our
progress towards enlightenment and freedom. In order to reduce and
get rid of this karma that is obstructing and bringing suffering to
us, we should repent in front of the Buddha or the Sangha and admit
our mistakes, so that the past evil karma can be reduced. There are
methods of repentance in Buddhism and these are equivalent to the
confession’ in Christianity.
This practice is very important for us to progress further along
the path of Buddhahood. One must repent for oneself with great
sincerity. Then this repentance can be beneficial and comply with
the teaching of the Buddha.
People generally do not know how to repent. So, what should we
do? The great masters in the past thus compiled some procedures and
observances that one could follow if one wants to repent. They
taught us to chant word by word, contemplate and understand the
teaching behind it. The services of repentance teaches us how to
pay respect to the Buddha, seeking for the Buddha and the
Bodhisattvas, loving kindness and compassionate protection. We
should admit our own mistakes, knowing that killing, stealing and
adultery are evil deeds, sincerely repenting our past evil deeds
and be determined to practice for a better future. These are the
procedures of repentance taught by the great masters in the past.
However, the most important aim of these services is to develop
one’s mind to correcting oneself and repent sincerely for one’s
past evil deeds.
Some people cannot even read the readily written procedures,
hence, they invite the monks or nuns to lead them during the
repentance. As time passes, it gradually turns out to be that these
people do not even know that they should repent, and only employ
the monks and nuns to repent for them. Some, when their parents or
family members pass away, in order to release the past evil karma
of the parents and the other family members, invite the monks or
nuns to do a repentance service for them. They hope that relying on
the merits of the Triple Gem, the death may be relieved from the
realms of suffering. However, sometimes they do not understand the
real purpose of the teaching and only emphasise on how big the
ceremony should be; or do it for the sake of tradition, and spend
money to employ the monks or nuns to do the services for them. They
do not have faith in Buddhism, and do not show any sincerity in
repenting themselves. In this case the purpose of these repentance
services will not be achieved.
Gradually, the purpose of the services for repentance becomes
vague. The Buddhist devotees do not repent and request the monks or
nuns to do everything for them, As a result, the monks and nuns are
busy with all these services all day; to do the service for this
family today, and the next family tomorrow. And these services
become the only activity in some of the monasteries, with the main
task of the monks and nuns being neglected. This is one of the
causes of lack of faith in Buddhism nowadays.
Repentance has to come from within. If one repents sincerely,
even for just an hour, it has better merits than inviting a lot of
people and conducting a few days services but not repenting
oneself. If one understands this theory, and would like to show
one’s filial piety to the one’s parents, the best merit will be to
do the repentance oneself. It is not right to regard the services
of repentance or other services as the occupation of the monks or
nuns, as this will not bring any good to the society, but creates
more misunderstanding and defamation for Buddhism.
c) Daily Chanting
Some people who practices the teaching of the Buddha, recite the
name of the Buddha and chant the sutras every morning and evening
as their daily homework. This is what we call daily chanting
(prayer) in Buddhism.
In Christianity, they have morning and evening, and meal time
prayer. The Catholic also chants in the morning and evening. There
is nothing wrong with these religious ceremonies, but some
Buddhists were concerned about these matters and asked: “Maybe it
is better not to practice Buddhism. Once one practices Buddhism,
problems come. My mother spends at least one to two hours each
morning and evening to do her chanting. If all practicing Buddhists
are like this, then who is going to do the work at home?”
Among some of the lay people, this is the real situation. They
create the misunderstanding that Buddhism is only suitable for the
old people and those who are free, it is not suitable for the
general people to practice. In fact, it is not necessary that one
must chant a specific sutra, or recite a certain Buddha’s name or
to intone for a long time. One can practise according to one’s
wish. The duration of the practice should depend on the
circumstances and the time that one has. The important thing in the
daily practices is to recite the verse of taking refuge in the
Triple Gem. The “Ten Vows of the Pu Xian Bodhisattva” is also
important. The Buddhism sect in Japan, such as the Pure Land sect,
the Tien Tai sect and the Secret sect, which originated from China,
have the daily practices of their own sect. They are simple and do
not require too much time. This was the situation of Buddhism
during the Tang and Song Dynasties.
The daily practice in China over the last few centuries
varied:
i) In the forest monastery where there were hundreds of people,
it took a long time to gather everyone together. In order to adapt
to this special environment, the daily practices became longer.
ii) Since the Yuen and Ming dynasties, the different sects in
Buddhism merged. Thus, in compiling the procedure of the daily
practice, it included the practices of the various sects in order
to suit the needs of followers. It is not necessary for a lay
person now to follow all these procedures. In the older days, the
Indians who practiced the Mahayana teachings practiced the Five
Repentances six times per day. It does not matter if the time is
shorter. The frequency of the practice may be increased.
In short, to practice the teaching of the Buddha is not to chant
only; and for one who is practising at home, one should not neglect
one’s responsibilities at home because of long daily practices.
d) To burn paper money after a death
The Chinese in the olden days have the tradition of burning
white silk when praying to the ancestors. They burn the silk so
that the ancestors may use it. They were then replaced by paper; as
it is more economical. Later, they used paper to make money,
ingots, notes, and even houses and cars, and burn them for their
ancestors. These are generated from the traditional customs of the
olden days. They are not the teachings of the Buddha.
However, there are also some good points about this. It allows
the children to show appreciation to their parents. When they are
drinking or eating, they think of their parents and ancestors. When
they are living in good houses and wearing nice clothes, they
remember their ancestors, and do not forget the help of their
ancestors. This practice has the implication of remembrance. When
Buddhism spread to China, in order to adapt to the Chinese culture,
and for convenience sake, this practice was merged into the
practice of chanting and paying respect to the Buddha. It arouses
the criticism of others, and thoughts that Buddhism is
superstitious and wasteful. Buddhists should understand this and
should not burn paper money as this is not the teaching of the
Buddha. If one still wants to keep the tradition and want to show
one’s remembrance towards the ancestors, then one may burn a little
at home. But do not burn them in the temple or monastery as this
will create misunderstanding of Buddhism.
e) To draw lots, to ask for fortune, to divine
In some Buddhist monasteries and temple, there is misbehaviour
such as drawing lots, asking for fortune, divining etc. This
arouses the criticism and ire of the society, and people say that
Buddhism is superstitious. In fact, true Buddhists do not allow
this behaviour (whether they are effective or not is another
matter). One who is really practising the teaching of the Buddha,
should believe in the Law of Cause and Effect. If one has committed
evil karma in the past or present lives, one will not be able to
avoid the effect of it through any methods.
One who practises good acts will gain good fruit. One who does
evil deeds will not be able to run away from the evil effects. In
order to gain good effects, one must do more merits. A practicing
Buddhist should try to do more good deeds, according to the
teaching of the Buddha, and should not try to find short cuts and
behave in a bad way.
4. Misunderstanding that arises from the current development of
Buddhism.
Many Chinese do not understand Buddhism and its development in
the international level. They criticise Buddhism on their own
accord and opinion, based on the current situation of Buddhism in
China. The following are two commonly heard criticisms:
a) The country will weaken and end if the people believe in
Buddhism.
They think that the end of India is due to its people’s belief
in Buddhism. They want China too strong and hence subjectively
conclude that the people should not believe in Buddhism. In fact
this is totally wrong. Those who have studied the history of
Buddhism will know that the time when India was strongest was
during the time when Buddhism was most popular. At the time of
Emperor Asoka, he unified the whole India and spread the teaching
of the Buddha to the whole world.
Later, with the revival of the Brahmana practice, Buddhism was
destroyed and India became more restless each day. When India was
conquered by the Muslims and the British, Buddhism has already
deteriorated to the stage of near to non-existence.
Buddhism in the Chinese history also has a similar path. Now
that we call the overseas Chinese the “People of the Tang”, and to
call China as the “Mountain of Tang”, shows that the Tang dynasty
was the strongest dynasty in the history of China. And, that is in
fact the time when Buddhism was at its high peak: After the
destruction of Buddhism by Emperor Tang Wu Zhong, the Tang dynasty
began to deteriorate. After the Tang dynasty, the Song Emperors,
Song Tai Chu, Tai Zhong, Zhen Zhong and Ren Zhong were all faithful
followers of Buddhism. That was also the peak period of the Song
dynasty. For the Ming Emperor, the Ming Tai Chu had had the
experience of leading a renounced life, the Tai Zhong was also very
faithful to Buddhism. Weren’t these the times when the country was
in good order, peaceful and strong?
Although Japan is facing failure at the moment, they became one
of the stronger countries in the world sometime after the Ming Zhi
Revolution. Then, they were mostly Buddhist. Thus, who says that
Buddhism will weaken a country? From the facts in the history, the
time when a nation was strong was also the time when Buddhism was
at its peak. Why are people wishing that the Chinese nation can
become stronger but at the same time condemn the propagation of
Buddhism?
b) Buddhism is useless to society
The Chinese this century, see the Catholic and Christians’
contribution in setting up schools and hospitals, but little is
being seen to be done by the Buddhists. Hence they feel that
Buddhism is pessimistic and does not contribute to the social
welfare of the society. This is a wrong concept. The most that one
can say is that Chinese Buddhists this century were not hard
working and responsible. This is not the attitude that the Buddha
taught us to have.
The Chinese Buddhist in the past also participated in the social
welfare activities in the society. In Japan, Buddhists are at
present setting up a lot of universities and high schools. The
monks and nuns are the principals or lecturers of the universities
or high schools. The charitable work of the society is also
conducted and organised by the Sangha of the monastery or temple.
This is especially so in Sri Lanka, Burma and Thailand. The
Buddhists in these countries maintain a very close relationship
with the development of education and other charitable work in the
society.
Thus, one cannot say that Buddhism is not bringing benefit to
the society, one can only say that the Chinese Buddhists have not
fulfilled their responsibilities or acted as true followers of the
Buddha. One should put more effort into these areas of charity in
order to fulfil the basic teaching of the Buddha in relieving the
sufferings of the world, and hence increase the popularity of
Buddhism.
Unfortunately many Chinese do not understand Buddhism well.
Today we have discussed some of the common criticisms. I hope this
has enabled you to understand better the wisdom of the Buddha’s
teachings. I hope too, that you may practise according to the
Buddha’s example, rather than allowing yourself to blindly follow
meaningless and perhaps, unhelpful rituals.
Translated by Neng Rong, edited by Mick Kiddle, proofread by
Neng Rong. (19-6-1995)