Buddhist Philosophical Lenses - Impermanence, Emptiness, Karma, and the Path

Introduction: A Dialogue Across Traditions

The encounter between Buddhism and the I Ching (Yijing) represents a fascinating chapter in the history of Chinese thought. While initially, the Yijing’s direct relevance to early Buddhism in China was limited, over centuries, particularly as Buddhism became increasingly sinicized, a rich dialogue unfolded. Buddhist scholars and practitioners began to engage deeply with the I Ching, not just as a divinatory manual, but as a profound philosophical text whose symbols and structures could illuminate, and be illuminated by, core Buddhist teachings. This lens explores how key Buddhist concepts provide a unique framework for understanding the Book of Changes.

Historical Accommodation and Integration: A Meeting of Minds

The journey of integrating Buddhist thought with the I Ching was gradual. Over time, the Yijing evolved into a “self-contained, rarefied project of philosophical investigation” within parts of the Chinese monastic community. Influential figures such as Fazang (法藏, 643–712) of the Huayan (華嚴) school, and later Ouyi Zhixu (蕅益智旭, 1599–1655), a prominent Ming dynasty monk with a Pure Land Mahayana focus, made significant efforts to integrate or find congruence between Buddhist doctrines and the Yijing.

Ouyi Zhixu, in particular, approached the Yijing with a unique perspective shaped by his lifelong Chan (禪) practice. His interpretations often treated the hexagrams and their texts almost like Chan koans (公案)—paradoxical statements or questions used to provoke non-conceptual insight—reflecting Chan Buddhism’s inherent caution towards over-reliance on language and doctrinal formulations.

Interpreting Change through Anitya (Impermanence) and Non-Attachment

At its very heart, the Yijing is fundamentally a classic of change. It meticulously explores concepts of transformation (hua 化), alternation (bian 變), and penetration (tong 通), all of which are central to its dynamic and fluid nature. This inherent emphasis on ceaseless flux finds a strong parallel in the core Buddhist doctrine of anitya (Pali: anicca) or impermanence.

Ouyi Zhixu saw the mutual transformation and fluid identity of the hexagrams as constituting Change itself. For him, a deep understanding of this dynamic, ever-shifting process was not just an intellectual exercise but key to achieving ultimate awakening and liberation.

From a Buddhist perspective, each hexagram and its changing lines can be seen as a snapshot of a transient state. Recognizing the impermanent nature of the situations and energies depicted by the I Ching naturally fosters non-attachment, a cornerstone of Buddhist practice. If all conditions are subject to change, clinging to any particular state or outcome becomes a source of suffering.

Understanding Form via Śūnyatā (Emptiness)

The Buddhist concept of śūnyatā (Pali: suññatā) or emptiness—the understanding that all phenomena are devoid of inherent, independent self-nature (svabhāva)—offers another profound lens for interpreting the I Ching.

While classical Yijing tradition may not explicitly state that its trigrams or hexagrams are purely “of the mind,” Buddhist interpreters like Ouyi Zhixu offered views that resonate deeply with śūnyatā. Ouyi believed the mind (xin 心) is without beginning, end, image, or boundary, and that it is this mind that gives rise to the myriad things, including the symbolic forms of the Yijing. He perceived the basic eight trigrams as originating in this mind, which he described as being neither nothing nor something.

Furthermore, Ouyi viewed the Dao (Way) and “implements” (qi 器 – referring to concrete things or forms, including the hexagrams) as interpenetrating. He described that which lies beyond form as “an implement yet not an implement.” For Ouyi, the mind that reveals its functions in Change is the void (emptiness) in itself.

This perspective powerfully connects the symbolic forms of the Yijing (the hexagrams and trigrams, seen as “implements” or conditioned manifestations) to the ultimate reality (the void, or empty mind). It aligns with the Buddhist understanding that all forms, while appearing distinct, are ultimately empty of inherent existence, arising and ceasing due to causes and conditions.

Hexagrams as Reflections of Pratītyasamutpāda (Dependent Origination) and Karmic Processes

The Buddhist teaching of pratītyasamutpāda (Pali: paṭiccasamuppāda) or dependent origination states that all phenomena arise in dependence upon multiple causes and conditions. This principle, which is intimately linked to the understanding of karma (Sanskrit: karman; Pali: kamma – volitional action and its consequences), can also illuminate I Ching readings.

The Yijing itself provides guidance for proper conduct and, as sources note, shows that it shares the anxieties of common folk through its pronouncements of good fortune and misfortune. Early Buddhist engagement with the Yijing included a focus on its moral warnings concerning inherited retribution, which touches upon karmic understanding.

While the term pratītyasamutpāda may not be explicitly used in traditional Yijing commentaries, the structure of the hexagrams lends itself to such an interpretation. Hexagrams often depict developmental processes, typically read from the bottom line upwards. The movement between lines, and from one hexagram to another (through changing lines), can be seen as reflecting interconnected causality—how one state or action leads to subsequent states and outcomes.

Interpreting the unfolding of a hexagram through this lens allows one to see the potential consequences of actions and attitudes, reflecting a broad understanding of karmic processes.

The “Path” in Line Interpretations: A Buddhist Reading

Applying a Buddhist interpretive framework, the six lines of a hexagram can be viewed as a narrative arc representing stages along the Buddhist path to wisdom and liberation:

• Line 1 (Bottom Line): Often imparts moral or ethical instructions, helping to define one’s purpose and intentions before embarking on a significant undertaking or spiritual journey. It speaks to establishing a wholesome foundation.

• Line 2: Can relate to the development of disciplined methods, careful planning, and the cultivation of self-discipline necessary for progress on the path.

This practical application of hexagram lines to stages of spiritual development offers a concrete way to engage with the I Ching for personal cultivation.

Specific Examples: Gen (艮, #52, “Keeping Still,” “Restraint”) and the Controlled Mind

The resonance between Buddhist thought and the I Ching is strikingly illustrated by the interpretation of specific hexagrams. Hexagram #52, Gen (艮), representing mountain, stillness, or restraint, was particularly significant for Buddhist thinkers.

They saw the Gen hexagram as a succinct summary of the overarching importance of controlling one’s mind—a central aim of Buddhist meditation and practice.

Sources indicate that some Song dynasty thinkers, including those with Buddhist orientations, believed that dedicated study of the Gen hexagram alone could be more productive for achieving calmness of mind and inner stillness than reading certain voluminous Buddhist sutras. This highlights how specific Yijing symbols were directly integrated into Buddhist spiritual practices and philosophical understanding as potent tools for mental cultivation.

The I Ching as a Tool for Cultivating Mindfulness and Wisdom

The Yijing possesses an explicitly psychological dimension, serving as a means of achieving self-awareness, self-understanding, and introspection. This aligns closely with the Buddhist goals of cultivating mindfulness (sati) and wisdom (prajñā).

• The I Ching is described as a “mirror of men’s minds” and a book that teaches introspection. This reflective quality is essential for both understanding the I Ching’s messages and for Buddhist practice, which involves turning awareness inward.

• The process of consulting the Yijing, like Chan/Zen practice, can involve the “resolution of doubts” (決疑 juéyí). It prompts a deep inquiry into one’s situation and motivations.

• Professor Shen Heyong notes that the Yijing reflects China’s long preoccupation with the “heart-mind” (xin 心) and contains numerous psychological insights. This emphasis on the xin is central to both Chinese thought and Buddhist psychology, providing a direct link to introspection, ethical cultivation, and the development of wisdom. Certain hexagrams, like Kan (坎, #29, “The Abysmal,” “The Sinkhole”), which traditional commentators identified as reflecting both the problems and potential powers of the mind, become particularly potent when viewed through a psychological-spiritual lens.

• The Yijing can be seen as a tool for exploring the psyche and the unconscious, linked to spirituality and wisdom. This resonates with the Buddhist path of purifying the mind and developing penetrating insight into the nature of reality.

Beyond Rationalism: Intuition, Experience, and Symbolic Language

A key aspect of many Buddhist interpretations of the I Ching, particularly those influenced by Chan, is the emphasis on direct experience and intuition over purely intellectual or rational analysis.

The Yijing is often described as not being for “intellectualists and rationalists,” but for “thoughtful and reflective people.” Its power lies partly in its vast symbolic repertoire, a “language partially beyond words,” used for interpreting the full spectrum of human experience. This aligns with Chan’s caution regarding the limits of conceptual thought.

Ouyi Zhixu, for instance, believed that understanding the full meaning of the Yijing came through an “inscrutable wonder” (shen 神), a kind of spiritual intuition or resonance that mediates between the images and true understanding, rather than being solely bound by the literal text or the formal structure of the trigrams. This echoes the Chan emphasis on direct experience and insight (jianxing chengfo 見性成佛 – “seeing one’s own nature is becoming Buddha”).

The challenge of the Yijing, much like a Chan koan, is often not to grasp its meaning intellectually but to experience its relevance and allow it to catalyze a deeper understanding within oneself. This highlights the importance of the “image and number” (xiangshu 象數) school of interpretation, which focuses on the rich symbolism and imagery of the trigrams and hexagrams, a tradition that Buddhist interpreters often drew upon.

The I Ching as a Tool for Self-Realization

Ultimately, from a Buddhist perspective, the I Ching can be approached as a tool for self-realization. Much like Chan meditation or even dream divination (which Jung also explored), the Yijing can be a device for understanding fundamental human psychological processes, both conscious and unconscious. By engaging with its wisdom, one can gain deeper insight into the workings of one’s own mind and the nature of reality, contributing to the overarching Buddhist goal of liberation from suffering and the attainment of enlightenment.

Conclusion: A Path Illuminated by Complementary Wisdom

The Buddhist philosophical lens offers a unique and enriching perspective on the I Ching. By interpreting its timeless symbols through concepts like impermanence, emptiness, dependent origination, and the cultivation of mindfulness, practitioners can find not only guidance for navigating life’s changes but also profound support for their spiritual path. The historical dialogue between these two great traditions reveals a shared pursuit of wisdom, self-understanding, and the alleviation of suffering, making their combined insights as relevant today as they were centuries ago.