Why Did Wang Yangming Criticize Buddhism?

He identified three major flaws in Buddhism, awakening countless people.
The greatest pitfall in spiritual practice is deviating from the right path while remaining unaware—mistaking escapism for the pursuit of truth.

Many practitioners indulge in mystical theories and chase illusory states, neglecting life’s fundamental responsibilities.

Wang Yangming (1472–1529), the great Ming Dynasty Confucian scholar, was once deeply devoted to Buddhism and even contemplated monastic life. After profound reflection, however, he became a sharp critic of Buddhism.

What fatal flaws did this master of the "School of Mind" (心学) uncover in Buddhist practice? How did his critique of Buddhism’s three major shortcomings awaken generations? What truths about spiritual cultivation lie beneath these criticisms?

Wang Yangming’s Early Fascination with Buddhism

At fifteen, Wang Yangming began studying Buddhist scriptures, captivated by Chan (Zen) Buddhism’s teaching of "illuminating the mind to see one’s true nature" (明心见性). By twenty, he considered ordination. During solitary meditation in the mountains, he once sat for seven days and nights without food, nearly starving to death.

He was no superficial dabbler. Wang delved into core Buddhist texts like the Diamond Sutra, Heart Sutra, and Vimalakīrti Sūtra, gaining deep insight into concepts like "emptiness" (空性), "non-self" (无我), and "nirvana" (涅槃). He also mastered practices such as gōng'àn (参话头) introspection and mind observation (观心).
It was this thorough understanding that lent authority to his later critiques.

First Doubt: The Conflict Between Emotion and Practice

Wang’s disillusionment began with his grandmother’s death.
Buddhism teaches detachment from life-and-death emotions, forbidding grief over loss. Yet Wang found himself unable to suppress his profound love for his grandmother or the pain of her passing.

This stirred critical questions: If Buddhism demands severing all human emotions, is such "enlightenment" truly aligned with human nature? Is this the right path for spiritual practice?

Questioning the State of "Empty Stillness" (空寂)

Through prolonged meditation, Wang experienced Buddhism’s "empty stillness"—a state free of thought, marked by profound inner peace.

But he realized this tranquility was detached from reality. Upon returning to daily life, worldly troubles persisted. Worse, pursuing this state made him increasingly apathetic and passive—indifferent to his responsibilities and society.

Rethinking the Core Doctrine of "Non-Self" (无我)

Buddhism’s "non-self" doctrine holds that the "self" is illusory; true liberation lies in realizing this truth.

Wang sought this state but uncovered a practical flaw: If the "self" is unreal, are its responsibilities, duties to family, and social obligations also illusory? If all is empty, what meaning does human existence hold?

The Decisive Debate with Chan Masters

To resolve his doubts, Wang confronted eminent Chan masters:

"If practice requires severing worldly emotions, should we feel no sorrow when parents die? If it demands ‘non-self,’ must we abandon all earthly duties?"

Most replied:

"You cling to these concerns because you lack true enlightenment. The awakened transcend such troubles."

Wang saw this as evasion. He concluded: Any practice that eradicates human compassion and duty is inherently flawed.

The Discovery of "Innate Knowing" (良知): A Turning Point

Wang’s fundamental critique crystallized with his insight into "liangzhi" (良知)—the innate moral awareness within all humans.

He recognized that humans naturally possess goodness: love for family, care for others, and a sense of duty. This goodness requires no cultivation—it is intrinsic.

Buddhism’s demand to sever emotions and responsibilities, Wang argued, suppresses and distorts human nature. True practice should fulfill this innate goodness, not destroy it.
This became the cornerstone of his philosophy.

The Three Major Flaws of Buddhism

1. The Fundamental Error of World-Renunciation (出世)

Buddhism seeks escape from the world, viewing it as suffering, impermanent, and illusory. Thus, practitioners should withdraw to pursue liberation.

Wang rejected this: The world contains both suffering and joy, impermanence and constancy, illusion and reality. Crucially, humans have duties within it—to support parents, serve the nation, and build society. Abandoning these for personal enlightenment is selfishness.

"True sages are not recluses but those who bear responsibility and benefit the people."

2. The Fatal Defect of "Empty Stillness" Practice

Buddhism emphasizes meditation to attain "empty stillness," claiming this yields wisdom and liberation.

Wang saw a core problem: True wisdom arises not in stillness but through engagement with affairs.

"Sitting in meditation, avoiding practical matters and human interactions, can never produce genuine wisdom. Real practice happens in daily life—handling tasks, solving problems, relating to others."

3. The Distortion of Humanity by the "No-Emotion" Ideal

Buddhism teaches that liberation requires eradicating all attachments and emotions to achieve an "emotionless" state—the only path to true freedom.

Wang vehemently opposed this: Emotions are intrinsic to humanity and essential to virtue. Filial love, loyalty to friends, compassion for others—these are humanity’s noblest qualities.

"To demand their destruction is to destroy human nature. Such an ‘enlightened one’ ceases to be fully human."

Confucian Practice: A Superior Path

Through his critique, Wang championed Confucian cultivation:

• It engages with the world rather than fleeing it.
• It seeks fulfillment, not emptiness.
• It refines emotions; it does not sever them.

The Confucian ideal is "inner sageliness and outer kingliness" (内圣外王): saintly inner virtue coupled with worldly contribution. This aligns with human nature and benefits society.

Buddhism’s Harm to Society

Wang warned that Buddhism’s flaws damage both individuals and society:

• Many use "practice" to evade duties—neglecting parents, country, and society—corrupting social values.
• Others become passive and nihilistic, draining society of vitality.
• Worst, some lose their moral compass, dismissing good/evil as "empty," eroding ethical foundations.

Advice for Buddhists

Though critical, Wang acknowledged Buddhism’s value. Certain mind-cultivation methods are useful—if adapted wisely.

"Never abandon basic human duties: honor parents, serve your country, care for others. True practice enhances responsibility and service—it never justifies escape."

The Core Divide: School of Mind vs. Buddhism

Wang distilled the irreconcilable differences:

These are not superficial but foundational divergences—the basis for Wang’s unique philosophical system.

Legacy and Modern Relevance

Wang’s critique reshaped his era and influenced later generations:

• Intellectuals trapped in Buddhist nihilism embraced his call for engaged action.
• Confucianism revived as a practical, humane path of cultivation.

Today, his warnings remain urgent:
Many still use Buddhism to justify withdrawal from life, abandoning family and duty in the name of "liberation." Wang reminds us:

"Authentic practice means bearing responsibility, not fleeing it; pursuing fulfillment, not emptiness; embodying compassion, not indifference."*

Key Terms for Daoist Students

• 出世 (chūshì): "World-renunciation" (contrasts with Daoist wuwei engagement)
• 空寂 (kōngjì): "Empty stillness" (distinct from Daoist natural stillness)
• 良知 (liángzhī): "Innate moral knowing" (parallel to Daoist zhenxin 真心)
• 内圣外王 (nèi shèng wài wáng): "Inner sageliness, outer kingliness" (complements Daoist sagehood)