Buddhism is often misunderstood from different perspectives. In general philosophy departments of universities, it is simply interpreted as a “philosophy of life” or “philosophy of emptiness,” explaining the attribute of things as “empty” based on their impermanence. Among the general public, it is often interpreted as promoting a “spiritual chicken soup” that advocates “rewarding good and punishing evil.” Doing good will bring good karma, while doing bad will result in retribution. Doing good will allow one to be reborn in a wealthy family in the next life, while doing bad will result in disability in the next life. In the Mahayana Buddhist system, there is constant promotion of a paradise called the “Pure Land,” which encourages practices such as releasing captive animals and giving donations. In Southeast Asian countries, the Theravada Buddhism also includes a system of “witchcraft,” which can be used to help people attract wealth and find love or even curse others.
The main reason for the widespread misunderstanding of Buddhism is due to “authority,” such as well-known figures like Master Hsing Yun and Venerable Miaolian. Many university professors teach based on the “teachings” of these masters, influenced by their “academic authority,” without truly understanding Buddhism. Furthermore, many masters continuously use vague or profound Buddhist terms to explain many Buddhist concepts, many of which are misunderstandings. This is because Buddhism has a very, very important principle that many so-called masters and professors overlook, which is that Buddhism is not used to explain objective phenomena in the physical world or social relationships, but rather to explain various subjective feelings within the human mind and provide some behavior aimed at consciousness (such as meditation, mindfulness, and focus on the present moment) to eliminate psychological dependency and burdens caused by emotions, desires, and subconsciousness. This is the basic principle of correctly understanding Buddhism.
What is the meaning of “dependent origination and emptiness”?
Common Misconceptions:
What is “dependent origination”? Dependent origination means that many conditions come together to present and complete something. What is “emptiness”? It means that since all things are a combination of conditions, they do not have their own nature, personality, permanence, or autonomy. That’s all there is to it. When someone talks about “dependent origination and emptiness,” they often encounter a problem, which is “even if I know that all things are dependent origination and emptiness without independent self-nature, what difference does it make?”
Correct Concepts:
In Buddhism, there is a concept called the ‘Twelve Nidanas’ (or Twelve Links of Dependent Origination), which include ignorance, volitional activities, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and aging and death. All of these ‘links’ are subjective feelings that arise in the human mind. The term ‘nidana’ actually means attachment. During our lifetime, we accumulate a lot of ‘junk’ in our subconscious, such as childhood trauma and unpleasant memories. When we receive certain messages at a certain moment, it will stimulate our subconscious to attach to our conscious mind, thereby producing emotional feelings, desires, and even illusions, making us believe them to be true. All emotions and desires are:
- Meaning that the nature of the human mind arises from the attachment of the subconscious to the conscious mind
- Impermanence – meaning that all perceptions, emotions, desires, thoughts, and so on in the human mind are subject to birth and death, and all desires, emotions, and thoughts can arise and cease in an instant, or continue to influence us unconsciously, becoming the suffering of our life.
Dependent origination has nothing to do with whether the nature of things themselves is ’emptiness’, and using it to explain the so-called ‘impermanent feeling’ that arises as things change over time is a serious misunderstanding. When we understand how these ‘Twelve Nidanas’ work in our minds, we can observe them in a targeted way, and then realize that they are just illusions created by our minds. We can then be vigilant and avoid being influenced by these feelings.
What is the meaning of “karma and its consequences” and “karmic force”?
Common Misconceptions:
The Buddhist view of cause and effect is not just about “karmic consequences,” but also includes the concept of “karmic force.” “Karmic force” refers to the accumulation of one’s past actions, thoughts, and emotions, which will affect one’s future experiences and influence one’s present state of mind. Therefore, the Buddhist view of cause and effect emphasizes the importance of cultivating good karma and purifying negative karma, not only for the sake of future karmic consequences but also for the present state of mind and well-being. Furthermore, the Buddhist view of cause and effect is not deterministic, meaning that one’s actions and intentions in the present can influence future karmic consequences, and one can change the course of one’s future by making positive changes in one’s thoughts, speech, and actions. Therefore, the Buddhist view of cause and effect is not fatalistic, but rather empowering, as it provides a path for one to take responsibility for one’s own actions and create a positive future.
Correct Concepts:
From the previous example, it can be seen that “dependence” has never been a generalized explanation for all phenomena in the world. Therefore, “cause and effect” and “karmic force” are often interpreted by people from different cultural backgrounds as a basic logical relationship and applied to all laws of the world. For example, it is believed that a person will receive karmic consequences after doing evil, or that one’s family or descendants will be affected by one’s bad karma, and one might even be haunted by ghosts, become disabled, or die young in the next life. Based on my observations, almost everyone’s understanding of “cause and effect” and “karmic force” is a forced interpretation of the true meaning of these concepts through the lens of Chinese religious beliefs. In fact, these concepts come from the original Buddhist concept of consciousness, and have nothing to do with your good or bad deeds. In the cultural and contextual context of that time, the so-called “evil deeds” actually referred to “all actions that lead people away from peace and tranquility,” while “good deeds” referred to “all actions that lead people towards peace and tranquility.”
Therefore, “cause and effect” refers to the internal changes in a person’s mind caused by external environmental information. For example, childhood traumatic experiences can lead to behavioral deviations in adulthood, or past insults and humiliations can become future obsessions. These experiences can be triggered by information received at a certain moment in the future, and even emotional reactions can be so strong that they can destroy objective rational cognition and deny facts. The internal changes in the mind are based on external environmental changes and are uncontrollable.
Human cognition is imperfect and limited, and we can only understand others’ statements based on our own understanding. When the speaker expresses something beyond the listener’s comprehension, the listener will interpret the speaker’s meaning based on their own understanding and cognition. Therefore, the reason why “cause and effect” in Buddhism is distorted is that external cognitive structures are used to understand Buddhism. What we need to break is not the cause or the effect, but the “karmic force.” “Karmic force” is the connection in “cause and effect.” For example, if you have a fear of cockroaches, if the “karmic force” is strong, it means that the fear is strong, and some people may even experience physical symptoms such as fainting and dizziness. Our ego is bound by “karmic force,” and meditation is a means of breaking it. However, not all “karmic forces” need to be eliminated. For example, there are so-called “good karmic forces” that link individual “cause and effect” and can make one’s mental state healthier.
Is Buddhism related to social relationships between people?
Common Misconceptions:
Buddhism believes that everything in the world arises from causes and conditions, and human relationships are no exception. The so-called “good karma” usually refers to those relationships that have positive effects on our lives, learning, and work. These relationships can occur between parents and children, as well as between teachers and students, spouses, friends, and colleagues, where both parties can love each other and live in harmony. From the perspective of Buddhism, true good karma goes beyond this and refers to those relationships that can elevate the quality of life, such as the karma of hearing the Dharma and depending on good spiritual friends. Since there is good karma, there will naturally be “bad karma” that directly causes us suffering. This may be the torment of family members in the home, or the exclusion of colleagues in the workplace, and so on.
In some Theravada Buddhism traditions in Southeast Asia, “monks” can use magic to help their followers “absorb” wealth and resources, enabling them to have unlimited assistance in social relationships. Those who try to manipulate their followers will inevitably have a bad ending.Correct Concepts:
Buddhism is not intended to explain and deal with social relationships between people. The most important aspect of Buddhist practice has always been meditation, which involves observing and experiencing various illusory emotions arising from our subconsciousness through introspection, training our awareness and equanimity, and attaining “self-awareness.” It is an absolute personal behavior. Therefore, the highest level in Buddhism is the attainment of “Supreme Enlightenment” (Anuttara-samyak-sambodhi), which enables one to be aware of changes in one’s emotions, manifest consciousness, and subconsciousness at any time. After becoming aware, one can detach oneself from these external information and subconscious influences and observe them from a third-person perspective, regardless of how uncomfortable or terrifying the feeling, how hateful the memory, how real the illusion, or how pleasant the mood. This is called “Right Awareness” (Samma-sati) and “Right Equanimity” (Samma-upekkha). “Supreme” refers to the state of practicing Right Awareness and Right Equanimity to the ultimate level.
As for some Theravada Buddhism traditions in Southeast Asia that use magic and shamanic rituals to enhance social relationships, these practices were essentially influenced by the mixture of Buddhism and local shamanic culture at that time. They bring witchcraft and shamanic rituals into Buddhism and claim that they can use magic to help people have good relationships, wealth, romance, and avoid harm from enemies. These witchcraft practices are not advocated by Buddhism and can even lead people to become more attached to the material world and lose themselves.
What is the concept of ‘Dharma’ in original Buddhism ?
Common Misconceptions:
Buddhism refers to all things as “Dharma” (法). The phrases “all Dharma” and “all phenomena” commonly found in Buddhist scriptures mean “all things” or “everything in the universe.”
Correct Concepts:
“Dharma” refers to all the attributes and qualities contained in a thing. For example, the “Dharma” of ice includes coldness and hardness, while the “Dharma” of fire includes light and heat. In Buddhist teachings, the “Dharma” refers to the mind of a person, including all feelings, emotions, desires, attachments, and aversions. The “All phenomena are empty” in the Heart Sutra refers to the fact that everything that arises in the mind is empty and illusory. Many people are affected by the inherent attributes of their minds and believe that they are real. Original Buddhism believes that we must see through the illusory nature of these “Dharma” and no longer recognize them, eventually achieving liberation.
What is “Bodhi” ?
Common Misconceptions:
We often see some people believe that practicing good deeds in daily life, such as releasing animals, giving alms, and participating in charitable and public welfare activities such as poverty alleviation and disaster relief when economic conditions permit, is a “Bodhi mind” that benefits others and the compassion for all sentient beings. Some even consider Bodhi as a kind of fruit, and plants such as Bodhi trees (Ficus religiosa) symbolize compassion or wisdom. Unfortunately, these understandings are completely wrong.
Correct Concepts:
Bodhi, Sanskrit for बोध (bodhi), means awakening, awareness, and consciousness. It means actively perceiving with consciousness rather than accepting thoughts that arise from the subconscious. We should constantly feel our own state and control our attention in the present moment. In daily life, we should be aware of our actions when walking, standing, sitting, lying down, or eating. When delusions arise, we should immediately know it with our awareness. By doing so, we can integrate awareness into our daily life.
Bodhi is different from simple concentration. Although both require us to avoid getting involved in delusions, concentration is about focusing on one point and ignoring what is happening around it. On the other hand, awareness means keeping an open mind and accepting everything that happens in the present moment without analyzing or exploring it, while not getting caught up in delusions. Concentration can bring stress and tension, and it may ignore the surrounding situation. But awareness does not have pressure. It relaxes and is aware of the surrounding situation, accepting the appearance, passing, and disappearance of interference, and the mind only knows but is not disturbed by the delusions they generate. We should not reject delusions, but we should know when they arise and immediately extinguish them, without suppressing or following them.
What is “Bodhisattva” ?
Common Misconceptions:
“Bodhisattva” is a compassionate Buddhist deity. The Mahayana Buddhism proposes a system of ten Bodhisattva levels, which are above the “four stages of enlightenment” in early Buddhism. Bodhisattva is a level in the system, representing a particular spiritual realm and level of practice.
Correct Concepts:
“Bodhisattva” (Sanskrit: बोधिसत्त्व, bodhi-sattva; Pali: बोधिसत्त, bodhisatta), which is translated as “enlightenment (promote meditation and tech the knowledge of consciousness) for the benefit of all sentient beings” (sentient beings refer to all living beings with consciousness). In early Buddhism, it was not a stage of attainment or “god” or “holy spirit”. “Bodhisattva vehicle” is a type of practice that involves voluntary work and is the title given to those who propagate the ideas of early Buddhism. Anyone who spreads the correct teachings of Buddhism correctly can become a “Bodhisattva”.
What is “Dharma-nature (true aspect of reality) ” ?
Common Misconceptions:
The different aspects and appearances of Buddhist deities, which are present in all sentient beings. These aspects are the external appearances presented by various phenomena in the world.
Correct Concepts:
Actually, the term ‘Dharma-nature’ (相) comes from Buddhist terminology. It refers to the idea that all things that you perceive as objectively existing are presented by the “dharma” (the nature of the human mind). “Dharma-nature” represents the reflection and judgment of subjective consciousness on external things caused by past experiences and formed character traits, and has no relationship with the external things themselves. There are many senses in our human body that allow us to perceive different aspects of a thing through sight, hearing, touch, taste, smell, and so on. In early Buddhism, it was believed that everything perceived by our senses in consciousness is actually just stimuli that we create for ourselves. For example, the color of a flower that we perceive is actually reflected onto our retina through light refraction, and there is no objective existence of color. Sound is only perceived by the auditory perception component in our ears through the vibration of air, and there is no objective existence of sound. Taste and smell are just mechanisms in our body that allow us to smell and taste different flavors, and there is no objective existence of taste. If these various human senses were replaced by those of another animal, there may be different perceptions of objective things due to differences in sensory function between different species. All our subjective judgments of the external world are ‘true aspect of reality’, and everyone’s different judgments of external things are different true aspect of reality.
Finally
Many people find it difficult to imagine that many so-called masters who claim to have practiced for many years and professors with deep academic backgrounds who explain Buddhism are basically misunderstandings, because of ‘subjective feelings and authority’. We are easily subjectively influenced and caught up in our feelings towards people or things. We ‘feel’ that the master or monk is very ‘harmonious’, and we feel that the professor is ‘well-versed’. So we unilaterally accept the information they provide without our own thinking and verification. This is also a type of academic authority. When we try to refute their reasoning, other ‘authority worshippers’ may even react more strongly, using more aggressive language and behavior to discredit and deny those with different views. In fact, many misunderstandings about Buddhism come from inadequate research into the context at the time, reading “incorrect Buddhist scriptures”, insufficient understanding of ‘consciousness’, and not undergoing correct meditation.
In addition, simply using ‘philosophy’ to analyze Buddhism is also wrong, because Buddhism is not a philosophy, but a set of rules derived from subjective consciousness science and observation of the human mind. Continuously propagating the so-called ’emptiness philosophy’ of things is a matter of reversing the order of priority, making people feel that Buddhism is only used to persuade oneself to accept that this world is empty, that everything is the result of causation, and not realizing its usefulness.
