The Cause of Our
Chaotic World
Today’s societies
in Taiwan and elsewhere in the world are rather abnormal, a phenomenon
that has not been witnessed before either in the West or the East.
Some Westerners have predicted that the end of the world will occur
in 1999 and that Christ will return to earth for Judgement Day. Easterners
have also predicted impending disasters that are similar to those
predictions in the West, the only difference being the time frame,
which is some twenty years later. Some of these are ancient prophecies,
which we should not place too much importance on. However, if we view
our environment objectively, we will realize that this world is really
in danger.
Environmental
pollution has become a serious problem and now humankind has finally
begun to understand the need for protecting our environment. However,
the problem of mental or spiritual pollution is many times more serious
than that of the environment. This is the source of worldly ills that
not many people realize. The Chinese have a saying, "Education
is most essential to establish a nation, train its leaders and its
people." For centuries, the Chinese have always believed in the
primacy of education, which is considered the foundation for a peaceful
and prosperous society. It provides the solution to a myriad of social
ills and leads the way to changing one’s suffering into happiness.
Education has a strong impact on the nation and its people. Moreover,
elementary school is the foundation, the basic building block in an
educational system.
Buddhism
as an Education
Buddhism officially
came to China in 67 AD. The Emperor had sent special envoys to India
to invite Buddhist monks to come to China to teach Buddhism, which
in that period, was regarded as an educational system, and not as
a religion. Regretfully, about two hundred years ago, the practice
of Buddhism had taken on a more religious facade. Therefore, the purpose
of this talk is to correct this misunderstanding, by leading us back
to the original form of Buddhism as taught by Buddha Shakyamuni.
The Goal
of the Buddha’s Teaching
Buddhism is Buddha
Shakyamuni’s educational system, which is similar to that of
Confucius for both presented similar viewpoints and methods. The goal
of Buddhist education is to attain wisdom. In Sanskrit, the language
of ancient India, the Buddhist wisdom was called "Anuttara-samyak-sambhodi"
meaning the perfect ultimate wisdom. The Buddha taught us that the
main objective of our practice or cultivation was to achieve this
ultimate wisdom. He further taught us that everyone has the potential
to realize this state of ultimate wisdom, as it is an intrinsic part
of our nature, not something one obtains externally. However, most
of us have become confused through general misconceptions and therefore,
are not able to realize this potential. Therefore, if we break through
this confusion, we will realize this intrinsic part of our nature.
Thus, Buddhism is an educational system aimed at regaining our own
intrinsic nature. It also teaches absolute equality which stemmed
from Buddha's recognition that all sentient beings possess this innate
wisdom and nature. Therefore, there is no inherent difference among
beings. Everyone is different now because we have lost our true nature
and have become confused. The degree of wisdom exhibited by individuals
depends on the degree of delusion and has nothing to do with the true
nature of the individual. The Buddha’s teaching helps us to realize
that innate, perfect, ultimate wisdom. With wisdom, we can then solve
all our problems and turn suffering into happiness. Due to our lack
of wisdom, we perceive, view and behave foolishly, and thus suffer
the consequences evoked by our incorrect actions. If we have wisdom,
our thoughts, viewpoints and behavior will be correct; how then can
we suffer when there are no ill consequences to suffer from? Of course,
we will be happy. From here, we can see that suffering is caused by
delusion and the source of happiness is our own realization of wisdom.
The Core
of the Buddha's Teaching
The Buddha's teaching
contains three major points: discipline, meditation and wisdom. Wisdom
is the goal and deep meditation or concentration is the crucial process
toward achieving wisdom. Discipline through observing the precepts,
is the method that helps one to achieve deep meditation; wisdom will
then be realized naturally. Buddha's entire teachings as conveyed
in the sutras never really depart from these three points. Buddhism
encompasses the entire collection of works by Buddha Shakyamuni and
is called the Tripitaka. This can be classified into three categories:
sutra, vinaya (precepts or rules), and sastra (commentaries) which
emphasize meditation, discipline, and wisdom respectively.
The Buddhist
Educational Organization in China
Buddhist education
is based on filial piety, as is the Chinese culture. Prior to the
introduction of Buddhism to China, filial piety was the pillar of
society and was supported by the wise men of ancient China. When Buddhist
monks from India came to China and started to discuss Buddhism with
government officials, it was immediately apparent to everyone that
Buddhism shared numerous similarities with the indigenous Confucian
traditions. Consequently, the government embraced them and requested
that the monks stay in China permanently.
The first two
monks, who came to China, Moton and Chufarlan, were received by the
"Hong-Lu-Si" which is equivalent to our present Foreign
Ministry or State Department. "Si" was designated as a ministry
of the government. The Chief of Hong-Lu-Si is equivalent to a foreign
minister or Secretary of State. However, Hong-Lu-Si could only receive
foreign guests temporarily. In order to allow them to stay permanently,
the Emperor added another ministry, "Bai-Ma-Si," to take
charge of Buddhist education. Originally, the "Si" had nothing
to do with a temple, but merely denoted a ministry of the imperial
court, now it denotes a temple in contemporary Chinese. So, there
were two ministries in charge of education. The "Li-Bu,"
managed by the Prime Minister, was in charge of the traditional Confucian
educational system. This organization served the same function until
the early 1900’s. As the Emperor had given enormous support to
the "Bai-Ma-Si," Buddhist education rapidly spread throughout
China. In many instances, it had even far exceeded the efforts to
educate people than the traditional education system of "Li-Bu."
Consequently, there may not have been a Confucian or Manfucian school
in every village, but there was a "Si" everywhere. Again,
the Buddhist "Si", or temple, used to be an educational
institution and did not perform religious ceremonies at all, unlike
what often takes place in contemporary temples nowadays.
Another important
mission for the original "Si" was sutra translation. The
scale of the translation effort is hard to imagine today. During the
seventh century, the famous monk Xuan-Tsuang had supervised six hundred
scholars in sutra translation. Prior to this, a monk named Kumaraja
had a translation team of about four hundred scholars. Therefore,
the "Si" was a large governmental organization. Unfortunately,
it was completely transformed into a place to deal with superstition
and spirits around two hundred years ago. Its educational characteristics
totally disappeared, which was truly regretful.
The Four
Current Types of Buddhism
Today, there are
four types of Buddhism being practiced. First, there is the religious
Buddhism, which can be witnessed in temples throughout Taiwan. However,
this does not represent the real Buddhism. Second, there is the academic
Buddhism being taught in many universities today, where we see Buddhism
being treated purely as philosophy, an academic pursuit, especially
in Japan. This is not exactly Buddha's education either. Third, and
the most unfortunate of all, is the total degeneration of Buddhism
into a cult. This third type of Buddhism is much more damaging to
the public than the first two types. Finally, there is the traditional
Buddhism, the teachings of Buddha Shakyamuni in its true essence,
which is very rare in our day and age.
The Author's
Own Experience with Buddhism
When I was a young
student in Nanjing, I did not believe in any religion. I went to church
with some classmates to learn about Christianity. Although I tried
to understand it, I could not find a way to accept it. My favorite
religion at that time was Islam because its emphasis was on moral
principles and ethics, and I thought that this was rare among religions.
When I encountered Buddhism back then, the monks were not very convincing.
Therefore, I could not accept Buddhism either and it was the one I
resisted the most. I was too young at that time and had not met a
true practitioner.
After I arrived
in Taiwan, I heard of Professor Dong-Mei Fang, who was then a famous
philosopher and a professor at the National Taiwan University. Having
become an admirer of his, I wrote him a letter asking about taking
a class from him at the university. Professor Fang was only in his
forties at that time. He invited me to his house and told me, "Nowadays
in school, professors do not act like professors, and students do
not act like students either. If you come to the university and expect
to learn something, you will be sorely disappointed." When I
heard this, I was pretty upset since he had basically poured cold
water over my plans. Finally, he told me: "Well, why don't you
come to my house every Sunday, and I will give you personal instruction
for two hours." I could not believe that he was so compassionate
towards me. I learned about philosophies at Professor Fang’s
small table in his little living room, one on one. This was extremely
precious to me. He introduced the philosophies of the West, China,
India and finally Buddhism. He taught me that Buddhism is the pinnacle
of the world's philosophy and that it provides the greatest enjoyment
for humanity. What he told me was fascinating and soon I realized
that Buddhism contained something magnificent. I started to visit
the temples in Taipei. However, the monks I met in those temples just
could not clearly explain Buddhism to an intellectual skeptic like
me. However, the monks are much better in teaching Buddhism today.
Then I set my first sight on Shan-Dao-Si, which was a large temple
in Taipei with a vast collection of sutras. During that period of
time, the wide publication and circulation of Buddhist books was very
rare. The monks at Shan-Dao-Si were extremely kind to me as they allowed
me to borrow many of the precious and rare sutras. This was a great
help to me.
Soon after I started
to learn Buddhism seriously, I was fortunate to meet Master Zhang-Jia.
He was a well-accomplished Esoteric practitioner who taught and guided
me in my study and practice. Just like Mr. Fang, he taught me two
hours every week for three years until he passed away. I then went
to Taizhong to follow Mr. Bing-Nan Lee and started studying and practicing
with him.
Buddhism is a
special kind of knowledge; it is not a religion. In order to derive
true benefit from it, we have to understand it’s true nature.
I have the utmost respect for Buddhism and I believe Buddha Shakyamuni
to be the foremost educator in the history of the world. He was just
like Confucius in that he taught everyone tirelessly and without discrimination.
The Methodology
& Symbolism of the Buddhist Educational System
The Continuing
Education System for Teachers
The continuing
education system for teachers was first established by Buddha Shakyamuni.
Many of his students were well accomplished under his instruction.
Every year, these students were assigned to teach at different places
for nine months. In India, the rainy season runs from mid-April to
mid-July. Since it was inconvenient to travel and teach during those
three months, all the students would come back to meet with the Buddha
to receive additional teachings and to learn from each other in class
discussions. This was called the summer retreat and it parallels what
is currently known as continuing education for teachers. The modern
continuing educational system is necessitated by the advancement in
technology. However, twenty-five hundred years ago, Buddha had already
adopted this idea in bringing his students back for additional teachings.
The Artful
Buddhist Teaching
Buddhist teaching
is full of artistic expressions. It was originally an education, which
combined what was equivalent to today’s museum and school system.
Therefore, the "Si" combined the traditional school, library
and museum. In ancient China, the traditional school system was not
universal. Most students went to a "Si" to study because
it usually had a complete collection of books, similar to today's
library. The collections included not only sutras, but also almost
every kind of publication. The monks were familiar with Buddhism,
Confucianism, Taoism and ancient Chinese texts. They were capable
of answering questions and were well versed on various subjects. Consequently,
Buddhist institutions began to take over the educational mission for
China.
Typical Buddhist
buildings are expressions of art, which are called "Expressions
of Buddhism." However, Buddha and Bodhisattva statues do not
represent polytheism, the worship of more than one god. Each statue
serves to inspire wisdom and awakening in each of us. They also represent
certain aspects of Buddhism, which remind practitioners of the particular
topic of teaching. For example, Guan Yin Bodhisattva, the most popular
Bodhisattva in China, represents Infinite Compassion. When we see
this statue, it reminds us to apply compassion when dealing with the
world, its people and surroundings. However, people nowadays worship
Guan Yin Bodhisattva as a god and pray for the relief of suffering
and to eliminate obstacles. This is a superstitious view and misconception
because people forget the fact that the statues are expressions of
concepts in Buddhism.
Buddhist architecture
is also an artistic expression, with the temple's main cultivation
hall being similar to a large meeting or teaching hall. From the exterior,
it appears to have two stories, but there is only one story inside.
The external two stories represent "absolute truth" or the
true reality of life and the universe, and "relative truth"
or worldly views still clouded with delusion. The interior single
story illustrates that both are the same truth. To the deluded, the
two appear distinct and different; however, to the enlightened, they
are one and the same.
In the center
of the main cultivation hall, there are three statues, one Buddha
and two Bodhisattvas. Buddha represents the true nature of the universe
and human life, which is called "Buddha nature" or true
mind. "Buddha" is translated from Sanskrit, and means someone
who is totally enlightened. The Buddha statue represents our original
enlightenment and the Bodhisattvas statues represent the application
of our original enlightened mind. All the representations and applications
are infinite and can be classified into two categories: wisdom and
practice. For example, the Pure Land School pays respect to the Buddha
and two Bodhisattvas of the Western Paradise. Amitabha Buddha (Infinite
Life and Infinite Light) represents the infinite enlightenment that
is an intrinsic part of our nature. Bodhisattvas Guan Yin (Avalokiteshvara)
and Da Shi Zhi (Great Strength or Mahasthamaprapta) respectively portray
compassion with kindness and great wisdom. We should be compassionate
and kind toward all beings. Our thoughts, views and behavior should
be rational rather than emotional, for emotional behavior spells trouble.
Therefore, we should not treat the Buddha and Bodhisattvas as gods.
But will they help us? Yes, they will by providing us with the knowledge
of how to protect ourselves from delusion, thereby obtaining release
from suffering. Once we have learned the background of the artistic
components in Buddhist architecture, music and statues, we will gain
an enriched experience when paying a visit to a traditional Buddhist
temple.
However, nowadays
many people do not understand the meaning and teachings of Buddhism.
They mistake the multi-representations of Bodhisattvas as a sign of
polytheism. What people fail to understand is the fact that the statues
in Buddhism are teaching aids and not statues of gods. All Buddhas
and Bodhisattvas represent our nature and cultivation of virtue. We
have infinite capabilities within our true nature that cannot be expressed
by just one single term. Therefore, we have multiple representations;
for instance, a capable person today may have many titles on his/her
business cards to show his/her positions and accomplishments. The
Buddha and Bodhisattvas are actually representations of the nature
within ourselves: Buddha, as in our true nature of mind, and the Bodhisattvas,
in our virtue of cultivation. We all possess these qualities. Not
until we come to realize the meaning of Buddhist symbolism, will we
appreciate the sophistication and completeness of its education.
Typical "Si"
buildings are rare today. The first hall of a "Si" is the
hall of Heavenly Guardians, also known as Dharma Protectors. Situated
in the center of the hall, facing the front door, is Mi Le Pu Sa (Maitreya
Bodhisattva) who is represented by the image of the historical monk
Bu-Dai. Mi Le Pu Sa has a big smile that conveys the idea that in
order to truly learn Buddhism, one should learn to be cheerful and
courteous to all. He also has a huge belly that represents fairness,
flexibility, impartiality, patience and tolerance.
Standing beside
Mi Le Pu Sa are the four Heavenly Guardians or Dharma Protectors.
They are symbolic guardians of the practitioners of the Buddhist way.
Whom do they protect? They protect us by reminding us to educate ourselves
and to safeguard the proper knowledge, which we should learn. Each
guardian portrays a different aspect of thought or action.
The Eastern Dharma
Protector (holding a lute) symbolizes responsibility and safeguards
the territory, which means that all of us are responsible for ourselves,
our family, society and the country as a whole. If each of us performs
our duties well, fulfilling our obligations, we support each other
and ourselves as well. The Southern Dharma Protector (holding a sword)
symbolizes progress and teaches us diligence. He emphasizes the importance
of constantly cultivating and advancing our virtue, wisdom and knowledge,
and to improve performance in ourselves and our duties. This is similar
to Confucian ideas of daily self-improvement.
The Western Dharma
Protector (holding a dragon or snake) symbolizes comprehensive vision
and knowledge gained through exposure to the world. He represents
the need to open our eyes to observe nature and man, to refine what
we see and learn, and to distinguish good from ill. The Northern Dharma
Protector (holding an umbrella) symbolizes comprehensive study and
learning. Both teach ways of practice and how to achieve the goals
in responsibility fulfillment and self-improvement. As the ancient
Chinese have said: "To read ten thousand books and to travel
ten-thousand miles." We read to gain more knowledge and travel
to observe more effectively. We will then be able to improve ourselves
and to perform our duties most effectively.
Today, people
visit the Hall of Dharma Protectors to burn incense, prostrate and
offer flowers and fruit praying for protection and safety. This is
superstition. All the facilities, images of Buddha and Bodhisattvas
and any offerings made are teaching tools designed to inspire our
mind and wisdom. They also serve to remind us of the importance of
being enlightened instead of deluded, virtuous instead of deviated,
pure instead of polluted. These are the three principles of Buddhist
teaching and practice.
Methods
of Practicing Buddhism
The ways in practicing
Buddhism are numerous, about eighty-four thousand. Each path is different
from the others but ultimately leads to the same goals: enlightenment,
proper thoughts and viewpoints, and purity. As such, all paths are
equal without one being superior to the other. People have different
abilities and levels of accomplishment. Furthermore, they are from
different environments and should choose a path most suited to them.
We can choose any one of the three goals to concentrate our practice
on. When we achieve any one of them, the other two will come naturally.
There are ten
schools of practice in Chinese Buddhism. Zen stresses the pursuit
of the perfect clear mind or enlightenment. The Pure Land and Tibetan
Buddhism or Vajrayana school stress obtaining the pure mind. Other
schools concentrate their practice on proper thoughts and viewpoints.
Regardless of which method or school one chooses, they all lead to
the same outcome. In other words, once we become expert in one method,
we will become an expert in all methods.
The purity of
the world comes from an individual’s inner purity. With a pure
mind, a mind without discrimination or attachment, a higher level
of wisdom arises in which the world around us naturally comes into
harmony. By reciting the Buddha’s name, meditating, reciting
sutras or mantras, and practicing in accordance with Buddha’s
teaching, one will attain enlightenment, proper thoughts and viewpoints,
and purity of mind thus becoming void of all deluded thoughts.
On the other hand,
one is totally on the wrong path if one chants Buddha’s name
in the hope of gaining a promotion or wealth. That is religion and
superstition, and it goes against the teaching of Shakyamuni Buddha.
How Buddhist
Terminology Illustrate that Buddhism is an Education
Buddhism is the
teaching of Buddha Shakyamuni as he was its founder. We call Him the
"Original teacher," just like the Chinese call Confucius
the "Greatest sage and teacher." The relationship between
Buddha and ourselves is a teacher-student relationship, which is not
religious in nature. In religion, there is not a teacher-student relationship
but that of father-son or master-servant.
About twenty years
ago I gave a series of lectures in Fu-Ren Catholic University and
taught in the Thomas Monastery for one semester. I told my students,
who were mainly priests and nuns, to take refuge in the Buddha and
to learn Buddhism well. There is absolutely no conflict between Buddhism
and religion, for one is teacher-student and the other father-son.
If the priests and nuns were to practice Buddhism and in turn abandon
their own religion, I believe that even Buddha would not accept them,
for it is against human ethics to discard the parent for the teacher.
Therefore, religious followers will benefit if they practice Buddhism.
As we practice, we will attain the true wisdom to know exactly what
Heaven is like and will be able to decide when and how we want to
go there. Thus, Buddhism is a way of teaching as it teaches us how
to regain our true wisdom.
When a monk is
called "He-Shang," he is equivalent to the principal in
today’s school, for he is the director of educational strategies.
All other faculty members are teachers who execute the principal’s
educational strategies and act as role models for the students’
behavior and speech. My late teacher, Professor Fang constantly assured
me that Buddhism is an education. Later in my studies of the sutras,
I reaffirmed his statement that Buddhism is the pinnacle of the world’s
wisdom. It provides the greatest enjoyment for humankind. I have experienced
the unsurpassable joy of being free from afflictions, delusions and
wandering thoughts. My body and mind are clean and pure, totally at
ease. I am the happiest person in the world. Therefore, I feel indebted
to Professor Fang, for without him, I would not have learned Buddhism
nor would I have such complete happiness derived from practicing Buddha’s
teaching.
The Integration
of Confucianism and Buddhism
Buddhism successfully
merged into Chinese culture; they became inseparable. The basic concept
that they share is to give up one’s own interest for the sake
of others. Confucianism and Buddhism advocate the enhancement and
glorification of filial piety, the respect and devotion of an individual
for their parents and teachers. Filial piety is a major element in
accomplishing world peace.
What is education?
It is the meaning and the value of human life, the relationships between
human beings as well as those between humans and the universe. Confucian
teaching encompasses three main points. First, it is important to
understand the relationship between humans, once this is understood
we will learn to love people. Second, it is important to understand
the relationship between humans and heaven, once this is understood
we will learn to respect heavenly beings and spirits. Third, it is
important to understand the relationship between humans and the environment,
once this is understood we will learn to take care of the environment
and to appreciate every single thing around us. There are four studies
within Confucian teachings: virtue, speech, skills for earning a living
and the arts. The teaching of virtue is the core of Confucianism;
it is absolutely crucial, for without morality and proper conduct
we become selfish and concerned only with ourselves at the expense
of society. Such behavior can result in world chaos. Today, our education
has lost that emphasis. Schools only teach skills that are superficial
and not the root of education. When the root is rotten, it shakes
the foundation of society and causes the chaos that we are experiencing
today. Elementary schools are like the root of education: junior highs,
high schools, and colleges are the flowers and leaves. Teachers can
start teaching filial piety to our children as early as possible.
By looking at
the way Chinese characters were created, we cannot but admire our
ancestor’s high level of wisdom. We thank them for having given
us something that is so valuable and exquisite. The Chinese character
"piety" embraces the spirit of Buddhism and the foundation
of education as it is a combination of the characters for "old"
and "son." Nowadays, people talk about the generation gap
between parents and children, which is something traditional families
did not have. In the Chinese tradition, not only are father and son
one unit; grandfathers and grandsons, etc. are all part of the same
continuum. This is a unique concept. Westerners often ask why Chinese
people pay respect to ancestors since we barely know them. The remembrance
of our ancestors is the foundation of Confucianism and Buddhism, which
is the source of harmony in society and peace in the world.
Today everyone
longs for world peace, but we need to start from the foundation of
filial piety to obtain it. Buddhism emphasizes unconditional compassion
for all sentient beings in the universe and beyond; in the past, present
and future. The continuum of time and space is inseparable from oneself,
for We Are All One Entity. One does not find this extensive concept
in religion. "Thus Come One", one of the ten names for Buddha,
stands for an enlightened being, which is our basic nature, and also
the essence of the universe and human life. This concept is embodied
by the Chinese character "piety" and the name of Amitabha
Buddha in the Pure Land School. The names may be different but the
meanings are the same: unconditional love for all beings that surpasses
space and time.
The Five
Human Relationships
Confucian teachings
are based on five human relationships that are founded on moral principles.
The five human relationships include those between husband/wife, parent/child,
siblings, friends, and political leaders and the public. Husband/wife
represents the smallest and the most intimate circle of human relationships.
Outside the small circle is the extended family, which includes the
relationships between father and son and those among the siblings.
Outside the family there is society which includes additional relationships
between the individual and his leader and circles of friends. We now
often talk about the need to unite people. In ancient times, the Chinese
had no use for the word "unite," for the five human relationships
define the union of all people. Everyone on this earth is our brother.
Each is responsible for the other; parents being compassionate, sons
and daughters being filial to their parents, siblings and friends
being respectful to each other. In this way, the country and its people
are already a perfect union. The relationships between people also
define responsibilities from one to the other. Everyone has his own
duty and responsibility to fulfill.
The Practice
of Confucianism and Buddhism
Human beings differ
from animals by adhering to human relationships and basic moral principles.
The practice of Confucianism is based on having sincere and proper
thoughts, correct behavior, a well-organized family and country, and
peace for all. This is identical to the views of Buddhism, which also
emphasizes practicing and learning. It all starts from generating
the Bodhicitta mind. "Bodhi" is a Sanskrit word meaning
enlightenment. Enlightenment means an "awakened" mind. It
is similar to the sincere thought and proper mind advocated by Confucianism.
A Chinese government official defined sincerity very well. He noted
that "Sincerity means having no single thought." There will
be no sincerity as long as there are corrupted thoughts, wandering
thoughts, or even the rise of a single thought. His definition is
identical to that of Buddhism. The Sixth Patriarch Hui-Neng once said
"...(the pure mind) contains nothing therefore collects no dust".
However, people in general have a lot of wandering thoughts. How can
one be rid of these wandering thoughts? The Confucian answer is "...to
fight against uprising desires and achieve wisdom." This practice
was stressed in the elementary school of the Confucian system. Buddha
said, severing all desires is to stop all worries and troubles.
The Confucian
Elementary School System
In the past, the
Chinese elementary school students were well trained to guard against
the uprising of desires. Schools emphasized training in student’s
concentration and wisdom. Students started school at the age of seven.
They stayed with their teachers and only went home during holidays.
They were taught the correct way to interact with everyday life and
the proper manner to attend to their teachers and elder schoolmates.
This was called the education of moral principles based on human relationships.
When the children went home, they would then treat their parents and
siblings with filial piety and respect.
From the ages
of seven to twelve, students were required to memorize and recite
fluently the ancient texts. The teacher would first select materials
which contained the profound wisdom of sages and saints and then encouraged
the students to read and recite the material up to one or two hundred
times a day. Children would have scattered thoughts if they were not
assigned any tasks to do. The purpose of reciting was to focus their
mind so that they would eventually obtain a pure mind, concentration
and wisdom; even though, they may not have understood the meanings.
However, the current educational system, in existence since the Revolution
of 1911, eliminated this two thousand-year-old tradition and adopted
the western educational system. This change, upon close examination,
leads one to the root of modern China’s social problems.
The Confucian
Tai School System
At the age of
thirteen, children were sent to Tai school, as there were no junior
or high schools in ancient China. Tai school emphasized the analysis
and discussion of the materials students had already memorized in
elementary school. The teachers were experts in their fields and would
concentrate on that field throughout their entire career. Each of
them taught a small class with ten to twenty students and the lectures
were not necessarily given in the classroom with textbooks. During
that period, all the textbooks were printed in the universal format:
twenty words per column and ten columns per page, with no space in
between. The format was standard for the entire country regardless
of the publisher. Both teacher and students memorized the textbooks
so well that they even knew exactly where the study materials were
located. Since everything had been memorized earlier, there was no
need for books after elementary school.
Teachers often
took their students on field trips to broaden their knowledge and
experience. As they traveled, knowledge was imparted to them along
the way. Thus, the trips were without textbooks or restraints but
accompanied with wine and food and filled with joy. The students would
attend to the needs of the teacher. Therefore, as they concluded their
travels to the many beautiful places, the course would close as well.
For many, attending Tai school was the most joyful time of their lives.
In Taiwan, those
who are in their eighties or nineties may have experienced this kind
of education. My late teacher, Mr. Lee, then in his nineties, could
still apply materials he had memorized in elementary school when writing
articles; no reference materials were needed. This was the method
he used to acquire the original wisdom that comes from the pure mind.
With the pure mind, true wisdom arises. Having true wisdom is to know
a person’s past and future and also to understand the laws of
cause and effect. One should not judge things by their appearance,
but know and understand how events came about. The wisdom of knowing
nothing emphasized in Buddhism is the original wisdom. Only when one
has a pure mind, which contains nothing, will he also know everything
when he is in contact with the external world. Therefore, the practicing
and studying of Buddhism begins with eliminating all thoughts in order
to obtain a pure mind.
All this made
me think of our children, who are so pure, so innocent and uncontaminated
in their thinking which is why it is best for our children to start
learning Buddhism early in childhood. With little effort, children
can truly and easily benefit from it. The experiences of a person
with a pure mind are so different and profound that no ordinary person
can truly appreciate them.
World Peace Can
be Achieved if the Mind and Body are Well-trained, the Family is Well-run
and the Country is Well-governed.
A true practitioner
will keep himself from being greedy, angry, ignorant and arrogant
toward others and his environment. If one has any of the elements
just mentioned, then he is neither sincere nor proper. Sincerity and
proper thoughts and viewpoints are the basis for training the mind.
A person with a pure mind and body will not become ill. We suffer
from illnesses because our minds are filled with wandering thoughts
and worries that are derived from greed, anger, ignorance and arrogance.
As mentioned earlier,
sincerity and proper thoughts and viewpoints are the basis for purifying
one’s mind. A purified mind leads to a purified body and naturally,
a person will become immune from illness; thus, a realized practitioner
would never get seriously ill. Moreover, if a person is determined
to follow the path of Buddha, he or she will not die in the conventional
manner. A conventional death means a person does not know exactly
when they will leave this world, nor where they will go afterwards.
On the other hand, true practitioners with confidence in themselves
and in Amitabha Buddha, who cultivate in accordance with Buddhist
teachings, will be capable of controlling both the time of leaving
this world and of being born in the Western Pure Land. This is neither
unusual nor a fairy tale, but the simple truth, and can be achieved
by cultivating the pure mind and vowing to reach the Western Pure
Land. Therefore, one needs to understand how important it is to be
free of worries and attachments. Every Buddhist should maintain a
pure mind and body at all times, treating everyone and everything
with equality and composure. Only then would the family be in harmony,
the society in unity and the world at peace. No longer would we have
feuds, conflicts or wars. The peace and happiness, which we all wish
for today, would no longer be a dream. World peace can be achieved
if we combine Confucianism and Buddhism into our educational system.
The Eight
Basic Confucian Moral Principles
Loyalty, filial
piety, compassion, love, trust-worthiness, responsibility, peace and
equality are the eight basic Confucian moral principles and are represented
by four Bodhisattvas in Buddhism. Di Tsang Wang (Earth Store /Kristigharba)
Bodhisattva represents filial piety and therefore the Di Tsang Sutra
is known as the Filial Piety Sutra. This is because it teaches filial
respect for both parents and teachers, who are both equally important
in Buddhism and Confucianism. To treat one's parents with filial piety
and to respect teachers are the innate virtues of human nature. The
goal of Buddhist teaching is for us to realize the true nature of
the mind, which can only be achieved by discovering its virtuous nature,
without which one will never become enlightened.
Guan Yin Bodhisattva
symbolizes compassion and represents kindness and love. Wen Shu Shi
Li (Manjusri) Bodhisattva symbolizes wisdom and represents faith and
loyalty. Pu Xian (Universal Worthy/Samantabhadra) Bodhisattva symbolizes
great vows and putting the Buddha’s teaching into practice including
filial piety, compassion and wisdom. He represents peace and equality.
With compassion and wisdom, one can generate merits. To enjoy merits
is to build upon the foundation of equality and purity - this is the
greatest enjoyment for humankind. To cultivate merits in childhood,
generate merits in middle age and enjoy merits in old age are described
in Chinese as truth, virtue and beauty. One who enjoys merit in old
age is called the complete person, which is similar to Buddha. We
must understand that Buddhas and Bodhisattvas are not gods but the
most perfect and happiest beings for us to learn from.
Wise ancestors
in China long evoked these principles long ago before Buddhism was
introduced there. Buddha Shakyamuni, Confucius and Mencius never met,
but they all had identical concepts and teaching methods. That was
truly a coincidence and as is said in Chinese, "Heroes would
have similar views" or said in the West, "Great minds think
alike".
Chapter
Six: The Buddha’s Teachings are for Everyone
Recently a student
came to me and asked how to practice Buddhism. The answer is the Four
Universal Vows of Buddhas and Bodhisattvas:
Sentient beings are innumerable, I vow to help them all;To help others is to do our best in assisting them to break through delusion and become awakened, then they will be able to attain true happiness and leave suffering behind. In order to help all beings escape from suffering, one should be a good cultivator, excelling in moral and academic achievements. A cultivator can learn by upholding the precepts to guard against harmful consequences created by speech, body and mind, i.e. words, deeds and thoughts. Before comprehensive learning, however, it is necessary to cultivate good virtue by ending our afflictions including greed, anger, ignorance and arrogance, as they are the sources of all desires and delusions. True wisdom arises from cultivation of high moral character, from a pure, non-discriminatory and compassionate mind, and not from knowledge gained from books. Without a pure mind, the knowledge gained leads to deviated views. Therefore, the first priority in practicing Buddhism is to purify our mind and cut off all attachments to erroneous ways. With the pure mind we can then reflect everything clearly and know all, thus attaining true wisdom and enlightenment.
Afflictions are inexhaustible, I vow to end them all;
Ways to practice are boundless, I vow to master them all;
Enlightenment is unsurpassable;
I vow to attain it.
Buddhism is for everyone, regardless of gender, age, occupation, nationality or religion. Everyone can learn and practice Buddhism, for it is the teaching of ultimate, perfect wisdom. There is a need for Buddha's teaching in all parts of the world. However, it is not easy to nurture Buddhist teachers. The difficulty lies with the fact that most people cannot renounce their worldly fame and wealth, which are the major obstacles in learning and practicing Buddhism. Without a pure mind, there is no way to truly understand Buddha's teachings and to realize the causes of all the problems in this world. Meanwhile, without virtue of merits and good causes and conditions, practitioners cannot find good teachers. Therefore, I always encourage young practitioners to resolve to save our country and the world.
The Key to the Greatest Treasure
Recently, we have established a Pure Land Learning Center in the United States. The goal is to introduce the traditional Chinese culture to Westerners and to help them practice Buddhism. Our ancestors invented the most precious and timeless vehicle: a classical Chinese language, called Wen-Yen-Wen, in order to transmit the ancient culture to future generations and us. With this powerful vehicle, we can read the publications of Confucius or Mencius that were written twenty-five hundred years ago. Because our ancestors realized that language would be changing from time to time, they used this classical Chinese language to pass on their wisdom, thoughts, skills and experiences. It is not difficult to learn Wen-Yen-Wen. Mr. Lee, my teacher, has taught us the secret to reading the classical language; one only has to recite fluently fifty chapters of ancient Chinese literature. In order to write in classical Chinese, one needs to memorize one hundred chapters. With this key, Wen-Yen-Wen, we can have access to and learn Buddhism and ancient Chinese wisdom, for the latest translations of the Buddhist sutras were in this classical language. Along with the pure, non-discriminating and compassionate mind, we can thus unlock our ultimate wisdom.
I have encouraged practitioners to read the Infinite Life Sutra, which is written in a simpler form of this classical Chinese language. The public should easily understand Eighty percent of its content. There are only forty-eight chapters in this compilation of the Infinite Life Sutra, which is close to the amount that Mr. Lee required us to memorize. This is a good way to start learning this classical Chinese language. After reading and memorizing this sutra, I believe there will be no more obstacles in reading other Buddhist sutras. I strongly urge not only practitioners but also Westerners who want to learn the Chinese culture and Buddhism to memorize fifty chapters of Wen-Yen-Wen or the Infinite Life Sutra. With two or three years of effort, one can obtain the key to explore the wonders of ancient Chinese wisdom and at the same time, transform the Buddhist sutras into one’s own private treasure. Without this key, having all these collections of sutras and ancient Chinese literature would be futile, for there is no entry into the treasury.
Elementary School is the Foundation of Happiness
Ladies and gentlemen, parents and students, elementary school is the foundation for happiness in human life, the root of the country’s future and the caretaker of the future society. You have made such contributions to this greatest task in human life and society. It is most meaningful and valuable for society to nurture capable and virtuous youth. I would like to extend my gratitude and highest respect to you. I wish all of you inner peace and happiness. May everyone have great health and prosperity!
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