Issue

3rd Issue (April, 2007)

Chinese Scholars and Resurrection of Chinese Buddhism

Wong Weng Hon

My fervent enthusiasm for the true Doctrine (Saddharma) ensues from my unshakeable conviction that Dharma is an expedient device to harmonize oneself and others. It is the ontological commitment or personalization of the five aggregates that engenders disharmony, enmity, friction, tension, violence, disputes, quarrels, fights or wars. Śākyamuni Buddha expounds the elimination of ontological commitment or depersonalization of human personality (expounded as Anatta by the Exalted One) to appease the human dispositions or volitions. Harmony in social intercourse ensues from mental appeasement. Therefore, the issue of the correlation between Buddhism and Harmony is something very intimate in the centre of my heart. The Buddhist seminar on ‘ Buddhism and World Harmony’ held in China in 2006 instantaneously aroused my interest and captivated my enthusiasm when I read about it through the Internet when I was still a Buddhist Studies lecturer in the International Buddhist College in southern Thailand. What really delighted me was that it was a reflection of resurgence or resurrection of Chinese Buddhism in modern China which has reformed herself economically and is actively constructing her modernity through rapid economic reengineering and urbanized reformation. I sincerely hope that in the midst of modernization, modern China will not abandon the three precious treasures of China – Taoism, Confucianism and Buddhism.

My curiosity and enthusiasm motivated me to scrutinize and ascertain the wisdom or views of the Chinese scholars in promoting international harmony through the first International Buddhist Seminar as their papers would attract the interest of many Buddhists and scholars to read through the Internet. I was pleasantly delighted by the discernment of these Chinese savants because their apprehension of Buddhism mirrors the authentic message of Śākyamuni Buddha.

In the Diamond Sutra, Subhūti entreated the Buddha to instruct the audience on appeasement of one’s mind (雲何降伏其心?). Whoever has appeased one’s mind of obsessions harmonizes himself and others as the illusive selfish self is annihilated. Annihilation of self is the goal of all esoteric religions, such as Buddhism, Upaniṣads or Hinduism, Taoism, Christianity and Islam. Śākyamuni Buddha expounds that before one acts, one ought to consider whether one’s action would harm oneself or others. This is compatible to Confucian teaching which states that do not do onto others if you do not want others to onto you. The advice seems very simple to comprehend but the actual application would create a pure land in terrestrial or mundane world.

I have epitomized and crystallized the thoughts of these Chinese savants or intelligentsia from their seminar papers to share with you with the hope that more of the readers will penetrate into the Buddhist scriptures or literature more seriously. Alternately, they may be motivated to be more interested to participate in future Buddhist courses or seminars or to listen to Dharma discourses delivered by the Buddhist monks, nuns or lay preachers or speakers in your own countries or overseas. Incidentally, there are many good Buddhist articles composed or compiled by highly qualified scholars, non-scholars or profoundly cultivated individuals appearing in the Buddhist web sites today.

Below is my epitome of the seminar papers presented by the Chinese savants or intelligentsia participating in the first International Buddhist Seminar ever organized by modern China in 2006 after her emergence as a vigorous super economic dragon in modern Asia.

The essence of the seminar paper of the Chinese scholar, Tao Wei Xun (姚衛群) of the Beijing University of China presented thus :

Buddhism, since time immemorial, has contributed in promoting harmony and peaceful co-existence. The pragmatic value of Buddhism should be capitalized to preserve harmonious living in human society.

Wang Bang Wei (王邦維) of the Faculty of Western Languages of Beijing University opines thus :

He recommended the reading of works of Buddhist scholar, Dao Xuan (道宣), namely (續高僧傳) and (廣弘明集) to acquire knowledge pertaining to history of Chinese Buddhism. The works also relate to transmission of Buddhism into China.

Wei Dao Ru (魏道儒) of the Institute of World Religions of the School of Social Science of China presented his view thus :

Buddhism can serve as an outstanding resource by which a harmonious world can be constructed. Certain positive characteristic features of Buddhist civilization can be utilized to achieve this goal. These features are enumerated as follows:

1. Equality, non-discrimination and respect for others are values which can be capitalized to promote harmony
2. Buddhism opposes caste system of social stratification. This value system promotes harmony and stability for peaceful co-existence
3. Buddhism has evolved from regional Buddhism into an International Buddhism. Its anti-war philosophy helps establish an international new order of harmony and tranquility.
4. The greatest asset of Buddhism is that internally, it createsharmonious service in society and externally, it establishes        international community of harmonious new order.

Huang Xia Nian (黃夏年) from the same Institute as Wei Dao Ru (魏道儒) reiterated thus :

The doctrine of benevolence, peace, tranquility,and equality advocated by Buddhism plays a vital role in promoting harmony.

Ming Hai (明海) of Hei Pei Ba Lin Meditation temple (可北柏林禪寺) of China recommended the following propositions :

Chan transmission plays an important role in harmonizing the individuals and the society. Chan is pragmatic as it emphasizes application in daily living. Lay Chan instructors have contributed much in the teaching of Chan which reduces or eliminates strains and stresses under pressures of modern life.

Their services should be recognized and valued and their interests and welfare should be taken care of. Part or full time service of lay Chan instructors should be adopted. They should also be instructed in psychology and philosophy to turn them into Chan professionals of part or full-time professional service.

It was pointed out that false notion of ‘Chan is beyond words’ has been misinterpreted. This has contributed to the decline of Chan tradition.

Tu Weng Ming (徐文明) of Teaching University of Beijing explained the notion of Middle Path thus:

The Middle Path philosophy of Indian Buddhism transcends the pairs of extreme views. The Middle Path philosophy of Chinese Buddhism emphasizes the identity of opposites. It is asserted that the Indian and Chinese Middle Path philosophies are complementary.

The Middle Path is adopted to create harmony, to reduce confrontations and frictions, to invigorate co-operation and understanding, and to actualize justice, efficiency and effectiveness.

Chou Gui Hua (周貴華) of the Institute of Philosophy of Social Science of China contributed wisdom thus:

Buddhist philosophy of harmonious co-existence complements the concept of sustainable Development. Buddhist doctrine of non-discrimination results in the boundless radiation of Lovingkindness (無緣大慈). The Buddhist doctrine of totality is the exercise of compassion due to interdependence and interrelationship (同體大悲). The latter is compatible with the Chinese philosophy of Unity of Heaven and Man (天人合一). All these tenets promote harmonious co-existence.

The Buddhist golden rule of benefiting oneself and others is parallel to the Confucian philosophy of ‘Develop oneself to develop others, and establish oneself to establish others’ (己立立人，己達達人).

Judging from the quality of the seminar papers of the Chinese scholars the prominent universities or institutes of higher learning of China, I am extremely confidence that they can indeed contribute to the cause of Buddhism in two aspects to resurrect Chinese Buddhism:

1. Firstly, they can train more qualified Buddhist scholars, monks and nuns to service the Buddhist communities in China.
2. They can contribute quality literary works through publications through the mass media especially the internet service.

Confucianism is an exoteric (outward journey) and esoteric (inward journey) teaching whereas Taoism is primarily an esoteric (inward journey) philosophy. Buddhism expounds the complimentary dimensions of both exoterism and esotericism. The teachings of these three spheres of philosophies are mutually supporting, invigorating and penetrating. They produce men of excellence or of superior virtue who harmonize the families, the societies and the world in which we live in. Without the Buddhist cultivation and development of Perfection of Wisdom (般若波羅蜜多), I presume that it is extremely difficult for an ordinary worldling to practise the Confucian doctrine of Mean (中庸). Without the Buddhist training of the Two-truth Doctrine of Conventional Truth (世俗諦) and Ultimate Truth (勝義諦), it is even difficult to understand the first few commencing verses of Tao Te Ching of Lao-tze which are presented thus:

The Path, which can be expressed, is not the Path.
The name, which can be named, is not a permanent name.
Without naming is the beginning of the universe;
Designating is the mother of myriad things.

道可道，非言道；
名可名，非常名。
無名天地之始；
有名萬物之母。

Tao Te Ching has been translated by many international scholars into many different languages throughout the world hitherto. If one intuitively apprehends the quintessence of Tao Te Ching (道德經), one would discern the esoteric pedagogy of other major world religions, such as Theravāda and Mahāyāna Buddhism, Upaniṣads or Hinduism, Christianity, and Islamic Sufism. All these religions advocate the return journey to the Origin of Man to redeem oneself. This Origin is ineffable or can not be expressed by language. It can only be self- realized through self-awakening or self-enlightenment. The Buddha says that there is only one Truth, it can not be two (Ekaṃ saccaṃ na dutiyaṃ). There are many masters or saints but there is only a single message of Truth. All worldlings become saints because of self-realizing or self-awakened to the same Truth through different approaches called different religions. Dissimilar religions are merely different expedient devices or skillful means to achieve a common goal. Likewise, there are many sutras or suttas or Buddhist sects or schools but they convey esoterically an identical message of soteriology. There may be different vehicles to arrive eventually at the same destination. A true saint loves all religions and all sentient beings equanimously. This Truth is within us. Do not seek it from without but from within. Once one commences discriminating, one will never find the Truth. Nāgārjuna expressed the Truth in a simple manner which may be abstruse to many. He reveals the Truth thus:

I am not; I will not. I have not; I will have not. This frightens the children, But it removes the fear in the wise.

Nāgārjuna

Having read it, if one smiles, one may be very near to it or even one may have got it. But if one frowns upon it, there is still a long journey to traverse.

Buddhism is a great treasure of Mankind. It is compatible with all the other great philosophies of major religious systems. I hope the first International Buddhist Seminar held in 2006 in China will augur well for the resurgence of Chinese Buddhism and for the rosy future of Chinese Buddhism. Hopefully, the Chinese Buddhists will work more diligently for the revival of Chinese Buddhism as Chinese businessmen are affluent enough to support the cause of Buddhism in China for the betterment of their children in future. Buddhism certainly can help Chinese actualize the wisdom Confucian Canon of Great Learning (大學) which expounds the insightful penetration and discernment of the ultimate truth (物格而後知至). Having discerned the ultimate truth, only then can one attain self-cultivation (身修). Having been self-cultivated, only can one harmonize the family, society and nation (齊家治國). There are many expedient devices from different sects or schools of Buddhist Thought to help the Chinese achieve self-cultivation. The Chinese have vigorously developed their thriving economy. The revival of Chinese Buddhism should be the next serious national agenda for the increasing affluent Chinese society before moral decay, which occurs everywhere, becomes uncontrollable. China will undoubtedly emerge as a super-economic and political giant or dragon in the near future. An unrestrained superpower without Tao can be a potential threat to world peace. Buddhism can appease any sentient being or any nation through the perfection of wisdom. The Confucian savants or intelligentsia of the Sung dynasty were wise enough to syncretize the three tenets of Taoism, Confucianism and Buddhism into what we call Neo-confucianism today. In the imperial China, when the wise emperors consulted and listened to the advice of the Confucian bureaucrats, the kingdom or state enjoyed incessant peace and prosperity. History is a good teacher, I believe.

 

Go to top