Empty Cup

Here are some recurring questions pertaining to the Madhyamika practice, as well as to the Buddhist practice in general

Question:

Why did people write countless volumes on Buddhism and then conclude that the absolute cannot be described conceptually? Why did they bother? They could have simply written “just sit down and stop thinking already!”

Answer:

Buddhist teaching is beyond words, and does not rely on any formulas or preconceived notions. It is precisely because of that that the Buddha himself, and the countless Buddhist practitioners after him, spilled so many words explaining how it is beyond words. If the Buddhist teaching wasn’t beyond words, it would’ve been possible to explain it in one sentence, and then everyone would shut up forever!
Also, the essence of Buddhist teaching is not “just sit down and stop thinking already”. It is much, much simpler than that.

Question:

Is Buddhism a religion?

Answer:

It depends on which school of Buddhist practice are we studying. In general, Buddhism is divided into two major streams:

• Lesser Vehicle (Hinayana, also referred to as Nikaya)
• Great Vehicle (Mahayana)

These two vehicles are different in size not because of the difference in their teachings and practice, but because of the difference in the scope of their teaching and practice.

The scope of the Hinayana (the Lesser vehicle) is a practice toward achieving individual freedom by attaining cessation of the private emotional turmoil.

The scope of the Mahayana (the Great vehicle) is a practice toward achieving collective freedom by attaining cessation of the collective ignorance. The Mahayana is characterized by the altruistic scope.

Because of the narrower scope, Hinayana focuses on the human aspect of the practice. It is solely concerned with the human condition, the human predicament. The realization that individual suffering can be eradicated is put to a good use by training the Hinayana practitioners to work toward achieving cessation of personal vexations associated with the false belief in the separate personhood.

By widening the scope of the practice to include all sentient beings, Mahayana introduces the need to eradicate the suffering of all beings, not just individual human practitioners. Thus, the Mahayana practitioner realizes that it is not possible to attain freedom while others are still enslaved by the shackles of ignorance.

But right there a conundrum appears: the practitioner sees that the only way to liberate others is to first attain the liberation for himself. This, however, is not possible without first liberating others. Thus, the Mahayana practitioner generates the vow in his heart not to attain the final peace until all beings have first attained it. A veritable lose-lose situation.

It is not possible to wiggle out of the above paradox. Regardless of the brilliance of the intellectual analysis that may be at our disposal, we still cannot find a reliable way out of the above “damned if you do, damned if you don’t” situation (the so-called double bind).

The only way out of the untenable, unbearable situation brought about through widening the scope to encompass altruistic perspective, is through faith. In that respect, Mahayana brand of Buddhist practice is indeed religious.

Question:

Is Buddhism a branch of science?

Answer:

No. Buddhist teaching and practice are not concerned with explaining the world. Science, on the other hand, is solely concerned with explaining the world, and is therefore diametrically opposed to the Buddhist approach.

Question:

Is Buddhism a philosophy?

Answer:

No. The Buddha explicitly discouraged his followers from indulging in philosophical speculation. He explained that weaving theories around common human perception and experience is very harmful. Better to examine one’s experiences directly, without the interference of philosophical theories.

Question:

I’m so confused:-(

Answer:

Confusion is a good thing in the world of Buddhist practice. The only way to experience enlightenment is to be deeply immersed in confusion and doubt. If you ever have a strong sensation that somehow everything about your life and the reality itself is an absolute impossibility, you’re standing at the threshold of enlightenment. So, cultivate the great doubt. One of these days, you’ll break through.