So how is this proven in actual practice? In fact, Buddhism provides a systematic set of practical methods. As long as anyone correctly uses their own body and mind as the laboratory and carries out the practice, they can arrive at a definite answer. This method of proof through realization is primarily meditation, or meditative absorption.
When the mind enters meditative absorption, one will find that visual consciousness, auditory consciousness, bodily consciousness, and the like all disappear, yet the mind’s clear knowing does not disappear. Those who have never practiced meditation and lack direct experience may find this difficult to imagine, but those who have reached deep levels of meditative stability can understand it. They discover that the entire world disappears while the mind remains vividly aware—the body disappears, thoughts disappear, emotions and discriminative functions disappear, yet there is still a “clearly knowing awareness.” When they emerge from meditation, they find that it is as if the mind possesses a certain power that once again manifests the world, the body, thoughts, and emotions, much like a dream. Combined with the logical demonstrations discussed earlier, one can then determine that the source of this world is not matter, but mind.
With more stable and deeper meditative absorption, one can develop the supernormal ability known as knowledge of past lives, enabling one to recall previous existences and to remember how many lifetimes have flowed one after another. One then discovers that saṃsāra —one life following another like one dream following another—is indeed established. All of this can be trained and accomplished through correct view and proper methods, much like conducting experiments to obtain verification.
All right, through circumstantial evidence, rational reasoning, and experiential verification, we have now outlined the general framework for “establishing saṃsāra on the level of dependent origination.” When this is thought through thoroughly, it may overturn our long-held worldview. If one’s worldview is mistaken, then overturning and reconstructing it is a wise choice—and also a responsible attitude toward life.
The idea that “when a person dies, it is like a lamp going out” is actually a very tragic view of life, because it implies that death renders everything about us meaningless. If there is rebirth within samsara, then we must reexamine the meaning of our lives, as well as rethink our worldview and values. In this context, Buddhism takes on immense practical significance. Its teachings are systematic, professional, scientific, and highly practical. Those who are interested can continue to study and investigate them in greater depth.
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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