Time in Buddhism and Science: A Meeting Beyond Illusion

Time in Buddhism and Science: A Meeting Beyond Illusion

In recent years, modern science—particularly physics and neuroscience—has begun to question the very nature of time. Concepts such as "time as a mental construct," "non-linear time," and "time as a physical dimension" are gaining ground. Interestingly, these insights echo perspectives that have existed in Buddhist philosophy for over two millennia.

According to the Amitābha Sūtra (《佛說阿彌陀經》), time in the Pure Land is experienced differently than in our world. The descriptions of six daily moments (晝夜六時) in which flowers rain and music resounds suggest a cyclical or multidimensional experience of time, rather than linear progression. The notion that beings can instantly travel to other worlds to offer flowers and return "in time for a meal" challenges our ordinary perception of time and space.

In Buddhism, especially within the Mahāyāna tradition, time is considered conceptual (假有)—a mental imputation dependent on causes and conditions. The doctrine of emptiness (空性) teaches that all phenomena, including time, have no independent, fixed essence. In this view, time arises due to the interplay of karma, perception, and cognition.

Science, too, is catching up. Physicists such as Carlo Rovelli describe time not as a fundamental entity, but as something that emerges from thermodynamic or quantum processes. Neuroscience suggests that our brain constructs a sense of time to order experiences and maintain coherence.

Both traditions, then, invite us to transcend our conventional understanding of time. Buddhism points the way through meditation and wisdom—directly perceiving the moment as it is, free from past and future. Science offers theoretical models and experimental findings that suggest time is more pliable and subjective than we once believed.

In the end, Buddhism and modern science converge on a profound realization: time is not what it seems. It may not be a "one-way street" but a flexible dimension—or even an illusion—that can be shaped by mind, matter, and meaning.

The Heart Sutra (《般若波羅蜜多心經》) does not mention "time" (時間) explicitly. However, it implies a transcendence of time through its core teaching of emptiness (空性). In Buddhist philosophy, especially in the Prajñāpāramitā tradition to which the Heart Sutra belongs, time is considered a conditioned, conceptual construct—one of the many dharmas that are "empty of inherent existence."

Here is a brief addendum you can add to the article:

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Addendum: The Heart Sutra and the Emptiness of Time

Although the Heart Sutra does not directly reference "time," its declaration—“色不異空，空不異色” (“Form is not different from emptiness; emptiness is not different from form”)—encompasses all phenomena, including the perception of time. In the line “無眼耳鼻舌身意，無色聲香味觸法” (“no eye, no ear, no nose… no sights, sounds, smells…”), the sutra points to the non-existence of dualistic constructs, including sensory and mental categories through which time is perceived.

From the perspective of śūnyatā (emptiness), past, present, and future are not inherently existent. Time, like the self and external objects, is a convention dependent on causes and conditions. When the sutra says “無無明，亦無無明盡… 乃至無老死，亦無老死盡” (“no ignorance and also no ending of ignorance… no aging and death, and also no end to aging and death”), it negates not only linear time-bound suffering but also the time-based narrative of beginning and end.

Thus, the Heart Sutra encourages us to awaken from the illusion of time by realizing that ultimate reality is timeless—a domain beyond arising and ceasing, birth and death, past and future.

Power, Purity, and the Path: A Buddhist Reflection on the Controversy Surrounding Abbot Shi Yongxin

Power, Purity, and the Path: A Buddhist Reflection on the Controversy Surrounding Abbot Shi Yongxin

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Introduction

The recent news that Shi Yongxin, the abbot of Shaolin Monastery, may be under investigation by anti-corruption authorities in mainland China has sparked widespread public concern. While no official confirmation has been issued, the silence from Shaolin Temple and contradictory signals from authorities have led to much speculation.

How should Buddhists view such matters, especially when a prominent religious figure is surrounded by both fame and controversy? In this article, we turn to canonical Buddhist texts to reflect on the tension between monastic discipline, material success, and ethical accountability.

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A Monastic Life: From Renunciation to Responsibility

The Buddha taught clearly the standard expected of a renunciant:

「比丘當捨世間之樂，得出世間之安。」
“A bhikkhu should give up the pleasures of the world to attain the peace of the supramundane.”
—《中阿含經》Madhyama Āgama, CBETA T01n0026_017

Shi Yongxin, born Liu Yingcheng, rose from humble beginnings to become the 30th abbot of Shaolin Temple and a global symbol of Chinese Buddhism. However, his leadership—marked by commercialization, digital branding, and corporate expansion—has led many to question: Is this still Buddhism, or has it become something else?

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The Danger of Wealth and Fame

「財色名食睡，是地獄五條根。」
“Wealth, sensual pleasure, fame, food, and sleep are the five roots of hell.”
—《四分律》Dharmaguptaka Vinaya, CBETA T22n1428_037

While some view Shi Yongxin’s actions as cultural innovation, others see them as violations of the Vinaya. Buddhism warns that fame (yasa) and profit (lābha) easily become fetters for monastics. The commercialization of Shaolin under his leadership—ranging from global enterprises to e-commerce ventures—has led to what some call the "CEO monk" era.

「若比丘貪世利，則非沙門。」
“A monk who clings to worldly gain is not a true renunciant.”
—《法句經》Dhammapada, CBETA T04n0210_001

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On Scandal and Accusation: Karma Is the Judge

「若有作惡業，縱百劫不亡，因緣會遇時，果報還自受。」
“If one commits evil deeds, even after a hundred kalpas, the karma will not vanish. When conditions ripen, the result will be experienced.”
—《佛說優婆塞五戒威儀經》Upāsaka Precepts Sūtra, CBETA T24n1488_001

Shi Yongxin has faced repeated scandals—accusations of sexual misconduct, misuse of temple assets, dual residency, and connections with political elites. Although some allegations were dismissed or denied, the Buddhist teaching is that karma operates beyond human courts. Even if worldly laws clear one’s name, karmic retribution cannot be escaped.

「是非自有因緣，毀譽從來隨業。」
“Praise and blame arise according to causes; defamation and fame follow karma.”
—《大寶積經》Mahāratnakūṭa Sūtra, CBETA T11n0310_081

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The Role of the Sangha in Times of Crisis

「眾中有惡人，若不驅遣，則壞正法。」
“If an evil person remains in the Saṅgha and is not expelled, the true Dharma will be harmed.”
—《四分律》Vinaya in Four Parts, CBETA T22n1428_041

The Sangha has an obligation not just to preserve teachings but also to uphold the appearance of purity. If monastics hold positions of power yet engage in conduct that clouds public faith, the Dharma is endangered—not by external enemies, but from within.

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Monastic Leadership and State Power

Shi Yongxin’s political connections and position as a national delegate raise questions about the blending of spiritual authority with state apparatus. Historically, Buddhist monasticism thrived when distanced from politics. The Buddha refused kingship and advised his followers to avoid entanglement:

「莫與王事相干，當守淨行，勿為官用。」
“Do not engage in royal affairs. Uphold pure conduct and avoid being used by officials.”
—《根本說一切有部毘奈耶》Mūlasarvāstivāda Vinaya, CBETA T23n1451_060

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Conclusion: Purity is the True Power

Shi Yongxin’s story is not just about one man or one temple—it is a mirror for us all. When the monastic path becomes entangled with fame and fortune, it is not the outer robes but the inner renunciation that determines authenticity.

「若人百歲，不持戒定，不如一日，持戒禪修。」
“A person who lives a hundred years without virtue and meditation is not as noble as one who lives a single day in discipline and contemplation.”
—《法句經》Dhammapada, CBETA T04n0210_001

Let this moment be a cause for reflection. In the age of information, let truth—not rumor—guide us. In the age of scandal, let Dhamma—not politics—remain our compass.

May the Saṅgha be strengthened in virtue, and may all beings see clearly the Path.

Monastic Violations and Grave Karmic Retribution

If a monk engages in sexual misconduct, embezzlement of temple assets, lies, or deception, and especially if he causes the laity to lose faith, the consequences are severe.

「破戒比丘，墮無間地獄。」
“A bhikkhu who breaks the major precepts will fall into Avīci Hell.”
—《地藏菩薩本願經》Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra, CBETA T13n0412_001

The Avīci Hell (無間地獄) is the most severe of all Buddhist hells. It is reserved for those who commit one or more of the Five Heinous Crimes (pañcānantarika karmāṇi) or severely violate the Vinaya. If Shi Yongxin knowingly misused his position, harmed the Sangha's reputation, and exploited the Dharma for personal gain, the karmic path would lead directly there.

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Description of Avīci Hell

「地獄之苦，無有間歇，一日一夜，萬死萬生。」
“In Avīci, the suffering is unceasing; in a single day and night, one dies and is reborn ten thousand times.”
—《佛說報恩奉佛經》Sūtra on Repaying the Buddha’s Kindness, CBETA T03n0158_001

「無有休息，受諸劇苦，歷無量劫，不見天日。」
“There is no rest, only intense torment. For countless kalpas, one does not see even a glimmer of light.”
—《正法念處經》Saddharmasmṛtyupasthāna Sūtra, CBETA T17n0721_025

In this hell, flames burn without pause, and screams echo eternally. The body is not destroyed permanently—only to be revived again for further punishment. If the accused has broken his vows and not sincerely repented, even as public denial continues, karmic justice will not be deceived.

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Deceiving the Faithful: A Karmic Crime Beyond Theft

「若以佛法為利，乃為大盜。」
“To use the Buddha’s teaching for personal gain is to be a great thief.”
—《維摩詰所說經》Vimalakīrti Nirdeśa Sūtra, CBETA T14n0475_001

Such people are likened to “thieves in robes.” They not only rob wealth but steal trust and merit. Their karmic burden is heavier than that of a layperson committing similar acts.

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After Death: From Reputation to Ruin

The Buddha warned of a unique karma for false monks:

「表面為僧，實行外道，死後墮畜生、餓鬼、地獄。」
“Those who outwardly wear robes but inwardly practice false paths will fall into rebirth as animals, hungry ghosts, or in hell after death.”
—《大般涅槃經》Mahāparinirvāṇa Sūtra, CBETA T12n0374_018

Even if no punishment comes in this life, the retribution in future lives is certain. The appearance of purity fools the world but not karma.

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Final Reflection

Should the allegations against Shi Yongxin prove true, Buddhism leaves no doubt: he will face Avīci, the hell without interval, where pain lasts for countless aeons. His robes will not protect him. Only sincere repentance, renunciation, and retreat from public life could reduce karmic consequences. But if his path continues in pride and denial, then even the great halls of Shaolin will not shield him from the fire of karma.

May all sentient beings—including monastics—awaken to the danger of hypocrisy, and return to the Noble Path.

Guarding the Digital Gate: A Buddhist Teaching on Phishing, Malware, and Spam

Guarding the Digital Gate: A Buddhist Teaching on Phishing, Malware, and Spam

In this age of rapid digital expansion, just as there are highways of truth and virtue online, there are also shadowy alleys of deception. Many fall prey to scammers through phishing, malware, and spam. As a humble servant of the Dhamma, I wish to share how the wisdom of the Buddha can guide us through these illusions, using the lens of the Amitābha Sūtra(《佛說阿彌陀經》) and the timeless teachings of the Tathāgata.

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The Three Illusions of Cyberspace

1. Phishing – Māra’s Disguise as a Friend

In phishing, malicious actors create false websites that mimic the real ones, tricking people into surrendering personal data. This is no different from Māra—the embodiment of deception—who approached the Buddha in many forms to distract Him from the Path.

“舍利弗！其佛國土尚無三惡道之名，何況有實？”
“Śāriputra, in the Buddha Land, there is not even the name of the three evil realms, much less their reality.”
— Amitābha Sūtra

These fake websites are digital reflections of the three evil realms (三惡道)—they appear real, but only serve to entrap the mind. Just as the Pure Land is free of illusion, so must our minds be trained in right view to discern real from false.

2. Malware – The Toxin of Defilements

Malware secretly infects your devices, corrupting them from within—just as kilesas (煩惱) corrupt our minds if we are not mindful.

“不可以少善根福德因緣得生彼國。”
“One cannot be born into that land with few roots of virtue and merit.”
— Amitābha Sūtra

This reminds us that entering the Pure Land—or even staying safe in the digital world—requires constant cultivation of awareness and vigilance. Let sati (mindfulness) be your antivirus.

3. Spam – The Clutter of Unwholesome Thoughts

Spam distracts and redirects us toward meaningless consumption, much like the incessant chatter of a distracted mind.

“其音演暢五根、五力、七菩提分、八聖道分如是等法。”
“The birds in the Pure Land preach the Dharma: the Five Roots, Five Powers, Seven Factors of Enlightenment, and Eightfold Path.”
— Amitābha Sūtra

Unlike spam, which clouds our clarity, the Pure Land fills the mind with Dhamma. Spam is the voice of craving (taṇhā); the Dharma is the voice of awakening.

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The Digital Path to Liberation

In a time where even a click may lead to bondage, we must turn to the Buddha, the Dhamma, and the Saṅgha for refuge. Develop mindfulness before every interaction, just as the faithful recite:

“若有善男子善女人，聞說阿彌陀佛，執持名號...一心不亂。”
“If good men or women hear of Amitābha Buddha and hold to His Name with one-pointedness...”
— Amitābha Sūtra

Let every login be like chanting the Name—done with clarity and presence.

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Conclusion

As the Tathāgata taught in the five turbidities of this degenerate age, danger does not always wear the face of a demon. Today, it wears pixels and pop-ups. Guard your sense doors as you would your mind. Let us be born into the realm of right view, free from malware, phishing, and spam—not just digitally, but spiritually.

May all beings be free from delusion.

The Process of Dying in "The Tibetan Book of the Dead": A Detailed Explanation

 

The Process of Dying in "The Tibetan Book of the Dead": A Detailed Explanation

In Tibetan Buddhism, particularly within the Nyingma tradition, the process of life's end is meticulously divided into the "Four Bardos." This is not merely a physiological transition but a profound spiritual journey aimed at guiding the dying individual to recognize the true nature of their mind and achieve liberation.

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The Four Bardo Stages

1. The Natural Bardo of This Life (The State of Being Alive): This refers to our everyday existence, the entire life cycle from birth to death.

2. The Painful Bardo of Dying (The Moment of Death): This describes the transitional period just before death, as the body's functions gradually decline.

3. The Luminous Bardo of Dharmata (Consciousness Entering the Clear Light of Reality): This is a brief phase after death when consciousness separates from the body and enters into the pure nature of reality (dharmata).

4. The Karmic Bardo of Becoming (Searching for Parents for the Next Rebirth): If liberation is not achieved in the Bardo of Dharmata, consciousness enters this stage, propelled by karmic forces to seek a place for its next rebirth.

Among these, the descriptions of the dying process and the post-death experience are particularly detailed. Here are the core aspects:

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The Dissolution of the Four Elements at the Time of Death

During the painful bardo of dying, the "four great elements" of the human body—earth, water, fire, and wind—gradually dissolve. This process is accompanied by a series of physiological and mental changes:

• Dissolution of the Earth Element:

  • Physiological Sensations: The body feels weak, limbs become heavy, and it becomes difficult to move. The body loses its support, as if being pressed down by a heavy object.

  • Mental Changes: Vision becomes blurred, as if a mist or veil covers the eyes, or various illusions are perceived.

• Dissolution of the Water Element:

  • Physiological Sensations: Saliva may flow from the mouth and nose, and bodily fluids (like urine and tears) become difficult to control.

  • Mental Changes: The voice becomes hoarse, and hearing gradually declines. The mind feels agitated and restless.

• Dissolution of the Fire Element:

  • Physiological Sensations: Body temperature gradually drops, starting from the feet and spreading upwards.

  • Mental Changes: Consciousness becomes hazy, and memories begin to scatter. Breathing shortens, and heart function gradually fails.

• Dissolution of the Wind Element:

  • Physiological Sensations: Breathing becomes rapid and weak, eventually ceasing completely.

  • Mental Changes: The sensation is like being scattered by a strong wind; both the body and consciousness feel ethereal and unstable.

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The "Inner Landscape" Experience of Consciousness

After the dissolution of the four elements is complete, or shortly after death occurs, the consciousness of the deceased undergoes a series of unique "inner landscape" experiences. These are pure manifestations of consciousness once it has separated from the body:

• Appearance of White Light: First, a brilliant white light manifests, which is said to arise from the father's essence, representing a display of energy.

• Appearance of Red Light: Subsequently, a brilliant red light manifests, said to arise from the mother's blood, representing another display of energy.

• Darkness: After these two lights combine, consciousness briefly falls into a state of unconsciousness, entering a realm of pure darkness.

• Clear Light of Dharmata (dharmata): This is the most crucial moment in the dying process. When consciousness awakens from its unconscious state, a clear, pure radiance appears. This is the inherent nature of the "natural mind" and the true face of reality. Tibetan Buddhism emphasizes that if the dying person can recognize this as the true nature of their own mind and abide within it, they can achieve liberation at that very moment, thereby escaping the cycle of rebirth (samsara).

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The Bardo Experience

If liberation is not attained within the Bardo of Dharmata, consciousness will enter the Bardo of Becoming. In this stage, consciousness is akin to a "soul-like" state and will undergo a variety of complex experiences:

• Fear and Illusions: Driven by the karma (positive and negative actions) accumulated during life, the deceased may experience terrifying visions, bizarre illusions, or even feel chased or trapped. These are all projections of their inner karma.

• Karmic Pull: Ultimately, consciousness is drawn by the karma accumulated during its past life, as if guided by an invisible force, to seek the parents for its next rebirth. This process determines the form and environment of its next life.

In summary, "The Tibetan Book of the Dead's" description of the dying process is not just a guide to physiological changes. It is a profound teaching on how consciousness undergoes transformation and how it confronts reality. Its core purpose is to instruct people on how to prepare themselves in this life, so that at the critical moment of death, they can recognize their own mind and seize the opportunity for liberation.