Introduction to the Philosophy of Buddhist Thought

Author: Baiyun Zen Master (Compiler)
Publisher:
Publishing Date: 2006-06-01
Features: Buddhism in the world has always been a subject of debate, with some calling it a religion and others a philosophy. The reason lies in the differences among the Theravada (Upasika) and Sarvastivada schools of the Hīnayāna, as well as the Yogācāra () and Dharmalaksana () schools of the Mahāyāna. Based on the teachings and doctrines of these three major schools, differing opinions have emerged. Adding to this the common monastic discipline () practiced by both schools, it has become impossible to completely discard either the religious or philosophical interpretation. In reality, there are thirteen schools of Buddhist teachings in total, classified by doctrine, with the Hīnayāna and Mahāyāna accounting for most. Over time, with the emphasis on practicality and rationality in the modern era, it can be strictly said that only six schools within the Mahāyāna truly fit the criteria of being both adaptable and practical. Among the eight methods of the Mahāyāna, the "Vinaya school" () focuses on "precepts." According to the Buddha's final teachings, Buddhist followers are instructed to "take precepts as their master," making precepts an undeniable commitment for disciples. Thus, there is no need to establish it as a separate school. As for the "Pure Land school" (), its essence lies in "naming Amida Buddha," as it is the duty of every Buddhist follower to recite the name of Amida Buddha at all times, without fail. Therefore, it naturally does not require separate classification. The remaining six schools—such as the Huayan () school, the Lotus () school, the Yogācāra () school, the Three Treatises () school, the Zen () school, and the Esoteric () school—each have unique doctrines and practices. Moreover, in the current era of rapid societal change, the majority of people, as the central focus of the world, are inclined toward rational guidance, with a deeper foundation in Mahāyāna. Thus, these six subtle methods of "attaining enlightenment in one's own body" are the supreme Dharma that perfectly aligns with the times and benefits all sentient beings.
However, from the perspective of "learning and practice," scholars throughout history, both Eastern and Western, have rarely been content with superficial understanding. They have always sought a comprehensive grasp of the teachings. Recognizing this trend, the author has dedicated considerable effort to this work, avoiding excessive complexity and presenting a "general overview" of Buddhist teachings to provide a solid foundation for researchers and enthusiasts.
When discussing Buddhist studies () and the Dharma (), there is a significant distinction. Buddhist studies refer to the teachings in the Three Baskets () and can be understood as the complete thoughts and doctrines of the Buddha. The Dharma, on the other hand, refers to the practices based on the Buddha's teachings, aimed at achieving liberation from suffering, transcending rebirth, and entering Nirvana. This path of practice can also be called "practicing Buddhism."
However, whether it is Buddhist studies or the Dharma, one must "understand the principles" to follow the path. Although the ultimate goals of the two may differ, their underlying principles remain unchanging. The study of Buddhist studies involves deeply comprehending the Three Baskets, meticulously researching doctrines, and thoroughly understanding all rituals and practices, with a clear grasp of the principles within. In contrast, the practice of the Dharma requires not only understanding the principles but also applying them through practice.
Thus, a scholar of Buddhist studies is merely a theoretical expert, while a practitioner of the Dharma is a master of both theory and practice. Therefore, the author spent over two years writing this "Introduction to Buddhist Philosophy and Dharma" as a reference for both scholars of Buddhist studies and practitioners of the Dharma. Additionally, as this book is being published, a few introductory remarks are offered at the beginning, which serve as the preface to this work.