Four Levels of Truth

When reading Buddhist scriptures, especially those sutras that directly cite the historical Gautama Buddha, it can be confusing that there are often obvious contradictions and statements that downright oppose each other. Besides a few obvious mistakes that were made by ancient translators and later scholars, the majority of those result from Buddha’s conviction that it is necessary to adapt the teaching to the recipients’ capability of understanding. In this sense, a doctrine is true as long as it is appropriate to serve as a suitable means to the noble end of guiding people towards the right or the good (understanding, action, behaviour, insight, etc.). This argument was promoted in the most sophisticated manner in the later Chinese Buddhist school known as Tiantai (天台). The founder of this school, Zhi-Yi (智顗), divides all Buddhist treatises and sutras into four kinds (his famous “Fourfold Teachings”, 四教):

  • The Tripitaka Teachings (藏教): The Theravada teaching that renounces the experiential world, meant for people who have little intelligence and low ambition. Its truth is that the world is empty in the sense of being illusions. The path to Nirvana is the renunciation of the world of suffering.
  • The Common Teaching (通教): Shared by both Theravada and Mahayana schools, this teaching for people who can understand the truth of emptiness and recognise that dharmas have no real self-subsisting nature is still about emptiness, but with the notion that it means nothing other than dependent co-arising. It doesn’t necessarily advocate exiting the mundane world to reach Nirvana.
  • The Special Teaching (別教): A Mahayana teaching for people with compassion for other sentient beings. It preaches the Bodhisattva goal of attainment, based on the understanding of the Buddha-nature and the Middle Way (often referred to as the ultimate truth).
  • The Perfect Teaching (圓教): The teaching of the ultimate reality which is the Middle Way itself. It identifies Nirvana with the phenomenal world: One does not need to leave the phenomenal world to enter Nirvana. Under this teaching – in contrast to the Special Teaching – afflictions and attachments are not necessarily bad. One can gain enlightenment even in the midst of afflictions. One only needs to attain perfect wisdom with all that it entails (inner harmony, loving-kindness, pure awareness of dharmas, etc.).

I guess we can summarise it like this: The first approach is based on experiences and teaches rules on how to deal with those experiences. The second grounds on factual knowledge and teaches strategies on what to do with that knowledge. The third focuses on values and teaches virtues that preserve and cultivate those values. The fourth refers to wisdom and teaches how to attain a mindset in which perfect wisdom can flourish.

Obviously, there is a form of hierarchy in this list concerning the mental capacity of sentient beings. I don’t want to limit it to humans, since we can include animals in our reflections, as we will see. First, I think it is possible to link the teaching approaches to the different phases of development within the lifespan of one person. Second, we may group different members of society according to which kind of teaching they are best confronted with. In the first sense, I think of my ways of dealing with you (Tsolmo) as a father through the years:

Now, while you are little and without much knowledge, I will tell you rules and orders, like “Don’t touch the fire!” or “Don’t stick nails into the power sockets!”. It would be useless to explain to you that fire is the exothermic reaction of oxygen with anything organic (including your skin and the tissue underneath) and that the feeling of pain is a signal transduction of your nerve cells that triggers certain brain activities, manifesting in your consciousness as an unpleasant feeling, or that electricity is the result of a charge gradient along a conducive material like metal wires or your body (in which it causes pain, see above)… Your world at this stage is that of experience, so I guide you in your way of making experiences, keeping more serious dangers away from you.

Then you will acquire more and more knowledge about the mechanisms of this world, and simple rules and orders will not satisfy your insatiable curiosity about the Hows and Whys. You will learn a lot at school, but also at home. THIS is what happens when you expose your body to heat. THIS is what happens in a flow of charges. And THAT’s WHY you shouldn’t touch it. In this phase, however, you will sometimes learn “wrong” things in the sense of oversimplifications and half-truths. In primary school you might learn that electricity is a “flow of electrons”, but when you study physics or chemistry at university you will find out that it is not entirely “correct” to put it that way. The knowledge in this stage will help you to acquire technical skills: You will know how to switch on the gas stove and how to plug devices into the power sockets. However, you might need supervision, because you might underestimate the risks and expose yourself (and others, eventually) to dangers.

The next stage is the alignment of your choices and decisions with values and preferences: You need orientational knowledge to answer questions like “Why would I want this or that?” and “Why ought I to do this or that or maybe better not?” and “What kind of knowledge shall I look for in order to aid my decision-making?“. With this capacity you will also be able to relate your own interests to those of others and to mediate empathically in case of conflicts and dilemmas. Factual knowledge of the world won’t help in these cases, but only normative-ethical knowledge and prescriptive and evaluative modes of thinking (with subsequent action). Here you become a responsible person, so that I can stop being concerned about the risk of fire and electricity, because you will know how to deal with it properly. There is no more need to keep you away from the gas stove, because you will be skilled AND mindful enough to use it for your benefit without being in danger of its potential harms. You will be able to evaluate the outcome of your decisions, balance risks and benefits and even include the people around you in your reflections. I can trust you!

Finally, you might reach a level of wisdom. Here, it is not anymore about fire and electricity and their risks, but about the question “Why would I use gas stoves or electronic devices at all? Isn’t there an alternative?”. You let fire be fire, electricity be electricity and yourself be… well… what?… YOU. The point is not a nihilistic “Nothing really matters.”, but a visionary and clear-minded “This is how things are, and I see it!”. You see the larger picture of mundane and phenomenal conditionality and karmic interrelations. You will have inner peace and strength, resulting in a balanced mind. Yes, you will still burn yourself accidentally or make the fuse blow by improper handling of an electric device. But flawless perfection of worldly matters is not a goal anymore! The goal is: Seeing things as they are and approaching them with an unshakable clarity and momentariness. I have nothing to tell you in that stage.

The second way to interpret the Fourfold Teachings, as I mentioned, is a societal classification of mental capability. First, there are those who are ignorant. I say that without any judgment or offense. However, we need to separate two kinds of ignorant minds: Those who can’t be claimed to know it better, and those who can. Among the first are animals, small children, mentally disabled, comatose or in any other way unconscious or mindless patients, and those who have no access to proper education or even a “normal” way of life (for example, children that grow up in war zones). We simply wouldn’t expect children, dogs, people with down syndrome or Alzheimer patients to always know what is the right thing to do, so we decide for them in a paternalistic way (restrict them from access to certain things and areas, put them on a chain (I mean, the dogs!), or give them clear rules that are for the best of them). Among the second are people with a lack of intellect and with a high degree of narrow-mindedness. Now, the opinions might deviate strongly on who that typically is. My image of “common people” is rather bad, so I would put many (MANY) people into this group. Most of all, there are all the scumbags like racists, fascists, supremacists, haters, priggish and egocentric fools, but also many religious people (used to follow doctrines and dogmatic orders rather than questioning anything), mindless consumers (of all kinds of things), people with high susceptibility to addictions, emotionally incompetent people (bad-tempered, labile, or inappropriately overconfident). They all have one thing in common: They don’t know (or: are not aware of) something important (either worldly facts, or emotional self-management, or how to control themselves). It would take great effort to teach them knowledge (especially when they are adults), not to mention values or wisdom. Their picture (as in “the larger picture”) is so small that the only things that can keep them on track towards a more or less meaningful and fulfilled life are clear rules and guidelines. These are provided in the form of laws by the legal system these people live in, in the form of cultural, traditional and religious value- and belief-systems and their established ways of social sanctioning, or in the form of institutions and clubs with shallow messages and philosophies (like churches, gyms, meditation circles, WeightWatchers, Alcoholics Anonymous, etc.). Again: There is nothing to blame, here! The only question is: What kind of approach is of any help or benefit for the people?

Then there are people who choose the way of (factual) knowledge as the best path towards a good life (whatever that means). Today, the access to such knowledge is better than ever! You don’t need to go to the library and spend hours there, anymore, but can look for and get all the knowledge you want almost everywhere with your mobile communication device. Most people know that it is not a punishment by a god when the room is suddenly in darkness, but a broken light bulb or a blown fuse – and they know how to fix it by themselves! They also know that racism has no scientific foundation, that addiction arises from certain psychological mechanism, that emotions can be managed, and that consumption of mass-produced goods (including cosmetics, smartphones, meat, and TV program) most likely has unethical implications like environmental destruction or mental decay. This knowledge increases the quality of your decision-making (but not necessarily that of each and every of your decisions!). So, what helps you to increase your quality of life? More knowledge!

Also this approach has its limits. As pointed out in other letters, factual and procedural knowledge about the world is not able to tell us what to do. This requires orientational knowledge: values, norms, goods. When realising that, your life is good when you are convinced that you made the right choice, in contrast to a correct choice as in the former strategy. Your decisions should, in this sense, be informed by possible consequences of them for you and for others. You see how orientational knowledge adds up to factual knowledge: In order to foresee consequences and implications of certain decisions and actions you will need particular factual knowledge (for example, of physics, of social mechanisms, of psychological interrelations, of values in a descriptive sense), so that you know what you need to apply your normative evaluations to. People that belong to this group – those who reflect on the question “How do I know what something is good for?” before making a decision – tend to be more altruistic, but also more hesitant and sometimes insecure, because it is always possible to make the wrong choice (which is a bad choice).

This problem is none among the very few people (if any at all) in the fourth group: Those with the farsighted wisdom similar to that of Gautama Buddha (possibly). I certainly don’t claim to be one of them! Therefore, I am actually not able to write anything here, because I (probably) didn’t really get what it means. However, let me try to explain my understanding of it: A wise person understands that it is pointless (because impossible) and unnecessary (because overambitious) to try to live a perfect and flawless life. We will never be capable of foreseeing all karmic effects of our actions, neither the physical ones (as if we were able to predict the exact position of every billiard ball on a table after knowing all the data of how the queue hits the white one) nor the personal ones (one’s position in the society, friend networks, impact of one’s actions and words on others and their subsequent actions and words, etc.). Trying to optimise our decision-making in terms of these factors has an obvious cognitive limit. Wisdom doesn’t mean to always do the right thing, but to figure out what is the best choice among given options in this moment (the moment of choosing). An important precondition for this state of mind is a complete freedom from attachments (including self-attachment) and mindless craving. A selfish choice, then, is per se not a wise choice. Pure wisdom concerning the ultimate reality leaves the self-perspective entirely and sees the world as a conditional network of karma that seeks harmonious equilibrium. Good, then, is what supports this larger scale harmony, which might often not be the direct personal benefit. There is no wrong or bad decision in this stage, because you will understand that the world is a dynamic momentary manifestation of karmic conditions and that your only choice is to take this moment to make a decision. If that is good or bad, right or wrong – who will ever know? However, a high degree of mindfulness and awareness of this moment will increase the chance that your decision will have more sustainable long-term effects on the quality of your life. All the rest (desires, interests, concerns, worries, fears, confidence, (in)security, etc.): Let it go!

This table summarises the reflections on the four levels of teaching (entirely debatable!):

Teaching Knowledge type Lifespan stage Societal group
Rules Experience Child Ignorant
Strategies/Skills Factual Teen/Adolescent Educated
Virtues Orientational/
evaluative
Adult Mindful
Clear Mind Vision/Wisdom Senior Wise/Enlightened

Once more, it (hopefully) became obvious why I don’t like the term truth. Certainly, there is no absolute truth. Statements can only be true in a defined set of conditions under which communicators can agree that its content resembles a certain form of truth, for example a semantic truth, a linguistic truth, a logic truth, a historical truth, etc. Here, in this letter, I wanted to show that the notion of truth necessarily needs a pragmatic component: Truth as expedient means to an end needs to be viable in a given context, enabling people with different capacities and intelligences to gain true enlightenment (at least an insight on how to live their lives well). It is not what a statement says, but what it does (that is, what it accomplishes), that makes the statement true.

buddhathink

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Nutshell Buddhism

There is a difference between “the actual world” and our idea of the world in our minds. Despite the scientific realists’ claim that scientific knowledge resembles real (natural) entities, many philosophers of different epochs and cultural realms concluded that we can’t be that certain of what we believe is the “reality”. This ranges from Daoists (the Dao stands for the ultimate reality that is in contrast to the human world that is perceived, explained and communicated by names (language)), to Indian (Hindu) worldview with two truths (ultimate reality and phenomenal (common sense) reality), to Kantian metaphysics (things-as-they-are (Dinge-an-sich) and forms-of-view (Anschauungsformen)), to constructive realism a la Friedrich Wallner (actuality vs. lifeworlds and microworlds). Nobody, however, expressed this difference more aptly than Gautama-Buddha, mounting in the First Noble Truth (“Life is suffering“). I understand suffering (dukha) in the Buddhist sense as the deviation between our idea of the world as the result of our deluded minds and the world as it really is. This is what he means with ignorance. Let me elaborate a little further on that.

In my tree of knowledge, I depicted our mental and cognitive features (and all they entail) including the experiences we make through them as the roots, the process of sense-making and meaning-construction as the channels in the trunk of the tree, and the manifestations of our worldviews, beliefs and values as the branches. This can be a powerful illustration to explain the essence of Buddhist worldview. The core of Buddhist philosophy is the scheme of the “12 links of interdependent co-arising“. Basically, it teaches that due to our ignorance we believe in the permanence of isolated separated entities, including ourselves (or: our self). We believe that “what we see is really there” (which, from an evolutionary perspective, is probably helpful for survival), which arouses our desires in a way that we judge what is “good” or “bad” for us so that we seek for some things (attachment) and avoid others (resistance). The desirability and non-desirability of things, however, is an illusion. It is formed by the framework of our past experiences and our vision of the future (driven by the fear of death). Buddha, here, elaborates on the roots (in my picture): He claims that the roots are grown in a rigid and inflexible way. We rely on perception tools that are limited (six senses, each limited to certain ranges of physical properties such as wavelengths (seeing), frequencies (hearing), molecular concentration (tasting and smelling), etc.). We are aware only of what fits our experiential margin. Emotions and desires are shaped by forces that are beyond our control. Therefore, relying on our roots is the first factor of suffering.

Then, he explains what the flaws are with our choices of channels for meaning-construction. We are driven by concepts and intellectual reasoning, external forces like dogmas and paradigms, or psychological punishment- and reward-systems. Same as the roots, they are all deluded by the illusory conviction that our mental reality is identical with the actual reality. Society with all its institutions (science, politics, economy, organised religion, etc.), culture (with its modes of identification in separation from other cultures), and also individual personality (as the branches of the tree) are all built on this level of reality. Things are, however, different. There is nothing permanent and separated. Everything is connected in a complex net of conditionality, non-deterministic, non-teleological, non-reductive, non-dualistic, and therefore: empty. Shunyata (“emptiness“), as understood by Nagarjuna and later the Chinese Mahayana schools Huayan, Tiantai and Chan, is the fundamental metaphysics of the world. This is the ultimate reality. The worldly features that we create on the basis of our deluded “roots” deviate from this underlying ultimate reality to certain extents. The bigger that deviation the stronger our suffering.

Now, there are two ways to overcome this suffering. One works on the roots. We may plant seeds for the roots to grow in different ways. To use the metaphor of a famous movie: This means to “exit the matrix” of the mindlessly grown roots and actively form new sources for experiences and cognitive access to reality. The other way – but most often both ways have to be applied together – is a change of meaning-construction, or in terms of the picture: choose a different channel through the trunk. This is meditative contemplation and mindful awareness. In order to get closer to the ultimate reality, we need to let go of concepts, deluded rationality, mindless following of doctrines and rules (acquired through education and socialisation), and especially the illusion of an independent self that dominates our psyche. Only then will we be able to see through the complex network of cause-effect-relations (karma) and set ourselves free in (not from) its matrix. The Diamond sutra may help to understand the important point here: “Form is emptiness, emptiness is form.“. It sounds like a contradiction, but it is a rhetoric tool to describe the indescribable. Form (the things we perceive as independent objects or substance on the level of (deluded) common-sense reality) is actually empty (not outside the karmic cause-effect-conditionality), while it is exactly this metaphysical conditionality that brings about all which we interpret as form. This ontological understanding, with ourselves interwoven into the ever-changing web of the world fabric, will change our approach to life fundamentally! While the more traditional Indian Buddhists (Theravada schools) would probably state that there will be no more branches since enlightenment (that ontological break-through) leads to the other-worldly nirvana, I share the Mahayana view (esp. Tiantai) that enlightenment and nirvana are this-worldly phenomena from which we benefit within our lifetime. With an enlightened mind, our roots, the trunk and the branches all transform. We see our personality traits, emotions, fears, desires, and worldviews in the context of our past, our local surrounding (society, culture) and our cognitive capacities. We see how our past experiences form layers around our very core personality, the Buddha-Nature. In the next step, we disconnect the causal chains that control our decisions and choices. We see how sense and meaning are constructed in our mental processes and gain the ability to step back from it, question the strategies, apply different ones and get less dependent on the pre-shaped ones. Many branches, then, lose their significance and shrink. We see how others construct meaning and why they act like this or that within the thematic margins of certain branches, and we gain the empathic skills of compassion and loving-kindness.

chakras

by Alex Grey

The rebirth of Now

In Western thinking – based on the historical experiences – religion is carefully separated from philosophy. Religious belief is dogmatic and “faithful”, while philosophical reflection is logic, rational and should be based on empirically acquired knowledge. Christian worldview and Aristotelian or Kantian worldview might overlap in parts but are fundamentally different in their derivation and character. Religious people are believers and worshippers, while philosophers are thinkers and doubtful skeptics. When I started being interested in Buddhist worldview, I found that it is not so much a religion, as often propagated, but much more a philosophy. The Western term “buddhism” describes two ideas of Buddha’s influence, which in Chinese are 佛教 (fojiao), used to describe the religious practices, rituals and beliefs of buddhists, and 佛家 (fojia), understood as the intellectual philosophical content of Buddha’s teachings. Am I a “Buddhist” when I agree to Buddha’s worldview and practice some of its essences like mindfulness, compassion, inner peace and meditative contemplation, without supporting the belief in some of its historical dogmatic elements like rebirth or the Japanese idea of a “pure land”? A friend said “You can’t just select what you like and ignore the rest!”. Well, I can, but then I am just not “a Buddhist”.

The most intriguing religious idea of Buddhism is rebirth. However, there are many misunderstandings about it, especially when communicating it in a Western language like English or German, and especially when talking about it with someone having a “Western” cultural and educational background. Let me try to clarify a few important aspects of rebirth and Karma, which is closely connected to this topic.

The Chinese term used in the context of rebirth is 輪迴 (lunhui) which is often translated as “reincarnation” or “transmigration”. This is very unlucky, because reincarnation and rebirth must be carefully distinguished. Christians believe in a “soul” that migrates to a new body after the death of the old one.

reincarnation

Souls are eternal and the core of a person. The reincarnation of someone is still that someone. The mortal body is merely a container of the soul. Sounds like typical Western thinking to me. We also find it in Hinduism, serving as the justification for the Indian caste system (that someone is “born into” by reincarnation). The whole concept of personhood and personality is different in Buddhist worldview. Nothing is permanent, so there can’t be this kind of “soul”. Also, there is no isolated, individual being that makes any sense regardless of its surrounding (let’s call it “world”). What determines a human being’s condition is the embedment within an environment and the interaction with it. By having a consciousness and a strong action potential, humans create causes and effects with what they choose to do. This is called Karma. We constitute the further course of our surrounding and, by that, our own path through our karmic actions and decisions. The ancient Theravada school of Buddhism, still closer related to Hinduism, interpreted this in a way that karmic conditions and tendencies are carried on into the next life cycle. It is karmic forces that “migrate” to the next life, not someone’s personality.

rebirth

Karma, then, also determines the conditions of the next life cycle: The surrounding as well as the form of being itself. This has often been exploited for educational purposes: “If you misbehave and do bad deeds in this life, you will be reborn as an amoeba!”. So you better do well!

Now, the literal understanding of rebirth has never been and can never be proven. That makes it a religious belief. However, there is another way to give it a down-to-earth daily life meaning, as found in the Mahayana branch of Buddhism, especially in Chan (Japanese: Zen) Buddhism. Mahayana philosophy follows a much stricter monism (“all is one”) and rejects the idea of “Nirvana” as a particular moment occuring “someday” in one of an entity’s life cycles, as such separated from the profane life within the Samsara. Instead, Nirvana is always present, intrinsically interwoven into life in form of karmic potential. Moreover, there is no self that sustains itself independently over long periods of time (only our illusion of it does). From moment to moment  a being’s constitution changes, because it is dependent on all the karmic factors of its surrounding (which, obviously, is also constantly changing). With this understanding, “rebirth” doesn’t necessarily mean to be “born again” after death. Every new moment is a rebirth of the previous moment. Making a “moment” infinitely small ends up at the continuum that we perceive as “time”. Therefore, time is always “now”. What I choose to do in this Now determines my condition when “reborn” in the next Now. I am nice to you now, and in the next moment I might have a new friend. I steal an apple from my neighbour now, and I will be one step further down the spiral of crime with all its consequences in the next moment. Many of our choices and actual actions are somehow (ethically, normatively) “neutral”, but they impact our path and further course (call it “fate”). This matches perfectly with the understanding of Karma as “the law of cause and effect” rather than as a kind of punishment and retributive justice system. It also rejects determinism and destiny, because human consciousness enables the creation of new karmic tendencies. If not, the entire Buddhist endeavour of “enlightenment” would be useless. I think, this can be a reason for many Christians feeling uncomfortable with Buddhism: It would put them in charge of their lives, it would make them have responsibility for it, rather than blaming all on God. They feel good trusting in the benevolence and mercy of a loving God who takes good care of their lives. History has proven that this trust is too often disappointed. It is on us to take good care of our lives, to find “the right way” and make “the right choices”. Then Karma will increase the chance that in each and every “next moment” we find ourselves reborn in a “better world” with “better conditions”. This totally makes sense to me!

Further reading: click here