Buddhism encompasses both faith and philosophy, but its core is empirical realization. Emphasizing empirical realization makes it easy to attain the fruits of realization. Realization of fruits refers to attaining stages above the Stage of Seeing the Path. The Stage of Seeing the Path[1] is the starting point for transforming from the mundane to the sacred and includes the Sravaka Seeing the Path, Pratyekabuddha Seeing the Path, and Bodhisattva Seeing the Path, collectively known as the Three Vehicles of Seeing the Path.[2] Conversely, if one does not focus on empirical realization and falls into faith and philosophy, it becomes difficult to attain the fruits of realization. Understanding Buddhism through philosophical thinking can easily deviate from reality, leading to idle talk, which mainly affects intellectuals. The masses, on the other hand, mostly fall into faith.
Faith has a significant positive effect on some people. For example, in confession rituals, participants are moved by the solemn and devout atmosphere of the religious ceremony, generating strong faith. This faith has a certain positive effect, helping them to reform and achieve human and celestial blessings. However, faith also has its pitfalls. Some cults exploit faith to brainwash their followers, control their behavior, and even engage in collective licentiousness, inflict private punishment, commit mass suicide, or subvert the government (such as the White Lotus sect in the Qing Dynasty), all of which violate social morals and national laws. In lighter cases, they control you, prevent you from speaking the truth, and urge you to attack legitimate practitioners. Religious control is established by building up the authority of religious teachers bit by bit, allowing believers to gradually accept incorrect precepts and teachings in a subtle way, losing their judgment, willingly being used by others, and ultimately becoming slaves to their religious teachers.
Based on the difficulty of attaining realization, three types of Buddhism can be distinguished. Teachings that enable many people to attain realization are called True Dharma Buddhism, which focuses on empirical realization and can also be referred to as Positivist Buddhism. Teachings that only a few people can attain realization are called Semblance Dharma Buddhism. Teachings that no one can attain realization are called Degenerate Dharma Buddhism. The biggest difference among these three types of Buddhism lies in the “Dharma” and “Vinaya” (moral discipline).
In Buddhism, “Dharma” is divided into Everlasting Dharma and Impermanent Dharma. Impermanent Dharma, also known as Conditioned Dharma, refers to phenomena that arise, dwell, change, and cease. Everlasting Dharma, also known as Unconditioned Dharma, does not arise, dwell, change, or cease and is an eternal existence. Ordinary people can recognize Conditioned Dharma, but only the transcendent sages can realize Unconditioned Dharma. Therefore, the Diamond Sutra says, “All sages and saints are distinguished by the Unconditioned Dharma.”
True Dharma Buddhism can clearly distinguish between Everlasting Dharma and Impermanent Dharma. Although Semblance Dharma Buddhism acknowledges the existence of Everlasting Dharma, errors occur during actual observational thinking, mistaking an Impermanent Dharma for an Everlasting Dharma. Semblance Dharma Buddhism and True Dharma Buddhism do not have significant differences. If a follower can adhere to the Four Reliances and the Three Measures to select the correct teachings, they can still attain the Realization of Fruits.
Degenerate Dharma Buddhism does not acknowledge the existence of Everlasting Dharma, considering all Dharmas as Impermanent Dharma, and treating all Everlasting Dharma as External Path Dharmas. Due to this erroneous understanding, no one can attain realization.
“The precepts” refer to the rules of conduct for body, speech, and mind, but here it specifically refers to the rules of conduct directly related to the practice and realization, excluding minor precepts that do not affect the attainment of fruits, such as forgetting to make offerings before eating. Claiming that something in compliance with the precepts is a violation is called “calling precept as non-precept,” for example, accusing spreading the Dharma as breaking the harmony among the Sangha. Asserting that something violating the precepts is in compliance with the precepts is called “calling non-precept as precept.” Monastics are not allowed to marry or engage in any sexual conduct, but some people claim that monastics can marry or engage in sexual conduct, which is an example of “calling non-precept as precept.” Both “calling precept as non-precept” and “calling non-precept as precept” are characteristics of Degenerate Dharma Buddhism.
There is a website that treats masturbation among lay practitioners as a major violation of the precepts and even regards lustful thoughts as a severe precept. In fact, masturbation among lay practitioners does not violate the Five Precepts and does not hinder the attainment of the first fruit (Seeing the Path of Sravaka Vehicle) or the second fruit. It only obstructs the third fruit.[3] This is because the first and second fruits belong to the realm of desire, while the third fruit belongs to the realm of form, which requires the elimination of desire and attachment to be attained. As for lustful thoughts, it is challenging for beings in the realm of desire to avoid them completely, and even an upright person may occasionally have such thoughts.
Demanding oneself to follow unattainable precepts will result in constant regret and self-blame, hindering liberation. How can there be time and energy left for learning the true Dharma and practicing observational thinking? Therefore, practitioners should distinguish between “precept” and “non-precept” and adjust the applicable precepts according to their level of practice. They should allow themselves proper rest and entertainment, and live a normal life to maintain a long-term practice without retreating due to exhaustion.
A lighter scenario than “calling non-precept as precept, calling precept as non-precept” is “calling heavy precepts as light, and light precepts as heavy,” which is a characteristic of the Semblance Dharma. The standard for determining the weight of precepts is based on the severity of afflictions. If there are no afflictions, precepts are not violated. A person with introspection abilities naturally has judgment and does not need others to decide for them. If repeated education forces people to accept behavior standards that go against their conscience, it becomes a form of brainwashing and control. Controlled individuals (such as many consorts who voluntarily practice the Dual-body Method) may exhibit characteristics of a persecuted mentality.
Pursuing liberation while increasing afflictions is the result of incorrect practice of the Buddha’s teachings. Liberation must come from discovering the truth, and the truth must be confirmed by collecting sufficient evidence by oneself. It cannot be delegated to others. If one has a mindset of relying on others rather than the Dharma, they will inevitably deviate from the path of liberation.
A lighter scenario than “calling non-precept as precept, calling precept as non-precept” is “calling heavy precepts as light, and light precepts as heavy,” which is a characteristic of the Semblance Dharma. The standard for determining the weight of precepts is based on the severity of afflictions.[4] If there are no afflictions, precepts are not violated. A person with introspection abilities naturally has judgment and does not need others to decide for them. If repeated education forces people to accept behavior standards that go against their conscience, it becomes a form of brainwashing and control. Controlled individuals (such as many consorts who voluntarily practice the Dual-body Method) may exhibit characteristics of a persecuted mentality.
Pursuing liberation while increasing afflictions is the result of incorrect practice of the Buddha’s teachings. Liberation must come from discovering the truth, and the truth must be confirmed by collecting sufficient evidence by oneself. It cannot be delegated to others. If one has a mindset of relying on others rather than the Dharma, they will inevitably deviate from the path of liberation.
A monastic left the temple and entrusted several laypeople to retrieve his personal belongings from the temple for him. Under the supervision and confirmation of the temple’s abbot, the people who went to collect the items took the belongings and handed them over to the person who had requested their help. Later, it was claimed that they had taken the wrong items, and some of the belongings were not personal property but public property donated to the temple by devotees. As a result, those who helped retrieve the items were all accused of “violating the monastic property” and were required to repent for their grave offenses, crying bitterly every day until they see a “good appearance.” Later, the person in charge of discipline felt that this was too excessive and decided to treat it as a minor offense instead, but he also claimed, “Although it is a minor offense, there is nothing wrong with repenting as if it were a grave offense.” In this case, if the people involved were indeed guilty of a minor offense, then treating their actions as a grave offense for “violating the monastic property” would be an example of treating a light precept as heavy, which is a characteristic of Semblance Dharma Buddhism. Unfortunately, the judgment here is incorrect. Labeling unintentional mistakes as violations of precepts is already a feature of Degenerate Buddhism.
Practitioners should sincerely reflect on their own afflictions, as this is the observation of the truth of suffering, which is the basic skill of practice. If the observation at this stage is not achieved, claiming good progress and realization is nothing but self-deception. In choosing a spiritual teacher, one should not only consider whether their knowledge and understanding meet the three measures, but also whether they possess basic moral conduct, to determine if they have accomplished the present observation of the truth of suffering and have a level of realization above the first fruition. Those who can really observe the truth of suffering must constantly reflect on themselves, preferring to suffer themselves rather than causing afflictions to others. If someone constantly uses various deceptive reasons to harm others, such as labeling a power struggle against opponents as “protecting the Dharma,” it can be inferred through reasoning that this person has not completed the observation of the truth of suffering.
The observation of the truth of suffering belongs to present cognition, and only present cognition can liberate one from afflictions. Present cognition is an observation that conforms to facts, and it must be achieved using scientific methods and rational attitude, not just relying on faith. Spiritual teachers who lack the present cognition of the truth of suffering may seek to establish authority and attempt to control their followers. Followers, in turn, worship authority and believe that liberation can be attained solely through faith, allowing themselves to be controlled. As incidents of religious control continue to occur, they deepen many people’s wariness of religion, fearing that their friends and family may also become ensnared.
Buddhism has always opposed religious control and places particular emphasis on the Four Reliances and the Three Measures. The Four Reliances are: rely on the Dharma, not the person; rely on the meaning, not the words; rely on Definitive Sutras, not Provisional Sutras; and rely on wisdom, not knowledge. The Three Measures are Present Cognition, Reasoned Assumption, and Authoritative Testimony. The most important among the Three Measures is Present Cognition, which means empirical verification. You must gather enough evidence to eliminate your own doubts in order to be free from afflictions. Modern people have received sufficient scientific education, and maintaining a civilized, rational, and scientific attitude is enough to attain realization without necessarily requiring faith. Those who can follow the Four Reliances and the Three Measures, even if they do not have faith in the Three Jewels or formally take refuge in them, have already substantively taken refuge in the “Dharma” (facts and truth). They submit to the truth, and in the face of truth, they can abandon their own prejudices and attachments. Such people are extremely rare, and as soon as they encounter the True Dharma, they can quickly correct their erroneous views on life and the world, thereby attaining realization.
Buddhism has always opposed religious control and places particular emphasis on the Four Reliances and the Three Measures. The Four Reliances are: rely on the Dharma, not the person; rely on the meaning, not the words; rely on Definitive Sutras, not Provisional Sutras; and rely on wisdom, not knowledge. The Three Measures are Present Cognition, Reasoned Assumption, and Authoritative Testimony. The most important among the Three Measures is Present Cognition, which means empirical verification. You must gather enough evidence to eliminate your own doubts in order to be free from afflictions. Modern people have received sufficient scientific education, and maintaining a civilized, rational, and scientific attitude is enough to attain realization without necessarily requiring faith. Those who can follow the Four Reliances and the Three Measures, even if they do not have faith in the Three Treasures or take refuge in them formally, have already substantively taken refuge in the “Dharma” (facts and truth). They submit to the truth, and in the face of truth, they can abandon their own prejudices and attachments. Such people are extremely rare, and as soon as they encounter the True Dharma, they can quickly correct their erroneous views on life and the world, thereby attaining realization.
Only by adhering to the Four Reliances and the Three Measures can one attain realization. Going against them makes it very difficult to attain realization. In highly controlling spiritual communities, which violate the Four Reliances and the Three Measures, disciples may either submit to authority, rely on borrowed wisdom, or be unable to independently judge what is Dharma and what is not, or what is Vinaya and what is not. Even if they are confirmed as having attained enlightenment, their realization may not meet the standards of the Three Vehicles. As long as an authoritative figure speaks, even if they are wrong, these individuals dare not oppose them, completely lacking the courage to develop Authoritative Testimony from Present Cognition. How can any progress be expected from them? Only those Buddhist disciples who strictly follow the Four Reliances and the Three Measures, dare to challenge authority and correct erroneous Dharma and Vinaya. They are the “Bodhisattva warriors riding lions and elephants”[5] capable of carrying on the Tathagata’s mission in the Age of the Degenerate Dharma and prolonging the time the True Dharma remains in the world.
Buddhist communities generally acknowledge the Four Reliances and the Three Measures, but there is a significant gap in their practical implementation. For this reason, we strongly advocate the Four Reliances and the Three Measures, hoping to pave a path to spiritual practice that does not rely on faith, allowing scientifically-minded and rational modern individuals to transcend the level of faith, discover the truth about life and the world, and thus be liberated from afflictions. There are also many Buddhists who initially enter the practice with faith. As they delve deeper into the teachings, they gradually become aware of the limitations of faith and start seeking empirical verification, hoping to ultimately resolve afflictions and suffering. For these Buddhists, the practice of Positivist Buddhism can serve as an advanced pathway for their spiritual growth.
The foundational work of the School of Positivist Buddhism is “The Introduction to Positivist Buddhism,” which is rich in content, rigorous in argumentation, yet relatively concise in its writing, with some points not elaborated in detail. Zhenguan once explained this book and compiled it into a correspondence course material titled “Entering into the Gate of Positivist Buddhism.” It is a record of lectures with more accessible language but lacking a systematic structure. Therefore, Zhiping edited the first five chapters of this book, naming it “The Observational Thinking Approach in Positivist Buddhism.” The sixth chapter was originally another book titled “Essentials of Tathata Samadhi Practice,” which Zhiping compiled from Zhenguan’s Douban diary and the electronic journal “Positivist Buddhism Communication,” collecting articles related to Tathata Samadhi. After editing them separately, Zhiping found that the word count was not large and decided it was better to combine them into a single book. Tathata Samadhi is extremely important as it is the most crucial approach for transitioning from hearing and contemplation to cultivation and realization, allowing everyone to approach liberation, and ultimately attaining the Seeing the Path in the Mahayana tradition. This book already encompasses both the Mahayana and Hinayana traditions, embodying the three studies of precepts, concentration, and wisdom; therefore, it is named “Practice Methods in Positivist Buddhism.”
Chapter One is the core principle of Buddhism, distinct from external paths, and serves as the secret technique of Positivist Buddhism. Without understanding this principle, it is absolutely impossible to attain the transcendental fruition. To emphasize its importance, it is placed at the beginning of this book. Chapter Two focuses on the principles of cognition and the methods of seeking knowledge. This chapter shares common ground with worldly wisdom, allowing one to attain both mundane knowledge and transcendental wisdom through a rational attitude and scientific methods. This is the most significant difference between Positivist Buddhism and philosophy or faith. The content of these two chapters might be more challenging, and general readers can start from Chapter Three and read until the end of Chapter Four or Chapter Five before revisiting Chapters One and Two. Friends with a profound foundation in Buddhism (especially those who consider themselves “True Dharma Disciples” or “Enlightened Ones”) can read the chapters in order. Regardless of the type of reader, as long as you can abandon preconceptions and rely on the truth, you will undoubtedly discover your own errors and blind spots, distance yourself from inverted dreams, and progress continuously until ultimately attaining Buddhahood.
Zhenguan, 2016/11/25 Preface in Baifu Community, Keelung City
[1] The process from an ordinary person to attaining Buddhahood is divided into five stages: the Foundation Stage, the Practice Stage, the Stage of Seeing the Path, the Path Cultivation Stage, and the Ultimate Stage. For more details, please see Chapter 3, Section 1, “The Stages of Practice.”
[2] The Buddha established three paths to Buddhahood according to sentient beings’ capacities and receptiveness: the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle, all ultimately converging into the single Buddha Vehicle. Seeing the path means seeing the truth and the way. When Sravakas see the path, they know how to practice to attain Arahantship; when Pratyekabuddhas see the path, they know how to practice to become a Pratyekabuddha; and when Bodhisattvas see the path, they know how to practice to attain Buddhahood. The methods for seeing the path in the three vehicles can be found in Chapters 4, 5, and 6 of this book.
[3] The Sravaka path (Path of Liberation) is mainly divided into four levels or stages of attainment: the first stage (Sotapanna fruition), the second stage (Sakadagamin fruition), the third stage (Anagamin fruition), and the fourth stage (Arahant fruition). The practice of the Path of Liberation primarily involves cutting off afflictions, leaving the cycle of rebirth, and entering Nirvana without residue. The Sravaka Dharma classifies afflictions into the Lower Five Fetters (self-view, skeptical doubt, attachment to rites and rituals, greed, and hatred) and the Upper Five Fetters (ignorance, restlessness, attachment to the realm of form, attachment to the formless realm, and conceit). Eliminating all these afflictions leads to the attainment of Arahant fruition, and after death, one enters Nirvana without residue. For a detailed explanation of “sexual misconduct,” please see Chapter 3, Section 2, “Precepts” in this book.
[4] 《優婆塞戒經》卷6〈24 業品〉：「從重煩惱則得重罪，從輕煩惱則得輕罪。」(CBETA 2023.Q1, T24, no. 1488, p. 1069a17-18)
[5] This term was first used by Li Yuansong, the establisher of Modern Chan.
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