Lecture 4 Intellectual Exchange Between Buddhism and Chinese Culture

Intellectual Exchange

between

Buddhism and Chinese Culture

Professor Guang Xing

CCCH 9018 Lecture 4

When Buddhism was introduced into China in the former or Western

Han dynasty (206BCE25 CE), China had already developed a highly

civilized culture centered with Confucianism which chiefly focuses on

family and society.

Introduction

Confucius

But the Buddhist way of life primarily focuses on individual liberation

through moral perfection. In particular, the life of Buddhist monks, who

were required to be celibate, shave their heads, and leave their homes and

families, was incompatible to Confucian practice of filial pity as found in

the Xiao Jing.

Thus Buddhism faced challenges and criticisms from Chinese scholars.

This is reflected in the Mouzi Lihoulun, book written in

the 2nd century CE to refute such criticisms.

From 6th century, Indian Buddhism became sinicized. Divergent Chinese

Buddhist philosophies and practices were assimilated and fitted into the

Chinese tradition, and exercised a lasting influence on almost every aspect

of Chinese life.

Introduction

Pure Land

Chan

By the 8th century, Chinese Buddhism became firmly established and

triumphantly spread throughout China. Chinese culture became

an aggregation and synthesis of Confucianism, Daoism, and Buddhism.

However, this syncretism did not go easily and smoothly. There were four

persecutions of Buddhists in Chinese history. The most devastating one

occurred in 845. After this, most Buddhist schools declined in China.

Only Chan and Pure Land schools became predominant

over other Buddhist schools and practices.

Introduction

From Song dynasty (9601279) onward, chanting "Amituofo" has been the

major religious practice among devout Buddhists. Chan philosophy was

attractive to and popular among Chinese intellectuals, and was a vital cultural

force, especially in literature and arts.

In fact, Chan led Confucian scholars to re-examing classical Confucian

philosophy and develop neo-Confucianism, even neo-Confucian scholars

frequently attacked Buddhism when defending their orthodox teachings.

Like Tiantai and Huayan Buddhists, many Confucianists

adopted the round approach to develop an all-in-one

and one-in-all worldview. In many ways

what was new in neo-Confucianism

was quite Buddhist in spirit.

Introduction

Tiantai

Huayan

Neo-Confucianism

Influence of Buddhism in 20th century new Confucianism:

Feng Youlans (18951988) wrote famous book Xin lixue ( A new study of principle).

Like metaphysically minded Buddhists, Feng (Page 170) investigated the principles in and behind things with the aim of reaching the highest sphere of

life, namely forming one body with all things.

Xiong Shili (18851968), founder of 20th century new Confucianism, was obviously a Buddhist Confucian.

He promoted the Mahayana philosophy of consciousness only (weishi ) and reinterpreted the Confucian metaphysics found in the Yijing (Book of

changes) in the light of this doctrine.

His eminent disciples, among them Tang Junyi (19091978) and Mou Zongsan (19091995), examined the round approach (yuanjiao ),

and they debated whether Tiantai or Huayan philosophy represented the

highest teaching.

Introduction

The intellectual exchange between

Buddhism and Chinese culture can be

understood in four periods.

Introduction

Confucia- nism

Buddhism

Daoism

4. Appropriation

3. Acceptance

& Independent

Growth

2. Domestication 1. Preparation

The intellectual exchange between Buddhism and Chinese philosophies

started from the 2nd phase of Buddhist development in China, the period of

domestication during from Eastern Jin to Southern and Northern Dynasties.

The best evidence is recorded in the Houhanshu (), a history book

of latter Han written by Fanye (398445).

We hear that shrines for Huang-Lao () and for Buddha

have been erected in the palace. These teachings exhort people

to purity of mind and tranquility of the soul; they place inaction and

quietude at the top of their list of values; they emphasize the value of life

and abhor killing; they exhort people to restrain their desires and purge

themselves of extravagant ways.

1. Preparation (65-317, Han to Three Kingdoms)

It is quite clear that even the emperor at that time regarded the Buddha as

a god like Laozi and Huangdi who were considered as sages.

The second example is from Sichuan that a Buddha statue

is found and it is probably made in Latter Han to

Shanguo . So there might be Buddhist practices,

but it is mixed with folk religious beliefs. The Buddha

was considered as a god as Xiwangmu by

Chinese people.

= =


Furthermore, the Buddhist methods of meditation which were

preached at that time also generally were quite similar to the

breathing exercises taught by the Huang-Lao School of Daoism

and the Immortality [shen xian jia ] school.

Daoist influence in Buddhist translations and many Daoist terms

were used in Chinese Buddhist translations.

Daoist

terms influence

Buddhist

translations


These first translations are full of Daoist expressions to which the Chinese

collaborators had recourse in order to translate technical Buddhist terms:

In this way Buddhist gnosis was assimilated to Daoist gnosis, which

was called the study of the mysteries (Xuan-xue ). This resulted in

a clumsy and obscure jargon that could only repel the men of letters,

especially since those who wrote down the Chinese versions came from

a mediocre cultural background.

Buddhist Daoist meaning

yoga, bodhi tao the Way

nirva wu-wei quiescence, or "no-ado"

tathat, "suchness" ben-wu nonbeing

Arhat (Buddhist saint ) zhen-ren Taoist immortal


Anciently, under the Han emperor Ai , in the first year of Yuanshou era (2 BC), the student at the imperial academy Jinglu

received from the envoy of the king of great Scythia, the oral

transmission of Buddhist scripture. (

)

The Mouzi Lihoulunquotes many Confucian sayings from

the Classics such as the Xiaojing ( Classic of Filial Piety) and the

Lunyu ( Analects), etc., Mouzi even used Confucian ideas and thought

to refute the charges.

Kang Shenghui of the Three Kingdoms was learned in Confucian

teaching as he was born in Southern China, he said, Confucian sayings

are also Buddhist teachings.6.


He used many ideas and thought, particularly the idea of Ren

[benevolence] from the Mengzi to explain Buddhist thought of

compassion in his Liudu Jijing.

all Buddhas have ren [benevolence] as the highest treasure in the world

4, so a king should use the way of

ren to rule the people. 8.

The Buddhist monk Huiyuan was a great Confucian scholar and

he clearly said that the Buddhist followers were divided into two groups,

the lay Buddhists followed the Confucian way of filial to their parents

and loyal to the rulers as all Chinese people did, while the Buddhist

monks reverenced the kings and followed the ways in their hearts

although they did not do it openly.

Kang Shenghui


First Conflict and Harmony

Buddhist interaction with Chinese culture is both conflict and

absorption from its very beginning.

When Buddhism was first introduced into China, it faced a huge challenge

from Chinese culture as the two are different ways of life. The Mouzi

Lihoulun contains 37 questions and answers, these questions

inform us what challenges Buddhism faced at that time. However, we know

that some Chinese intellectuals accepted Buddhism as their faith such

as Mouzi, author of the book.

According to the Mouzi Lihoulun, Mouzi was a well

learned person () in both Confucianism and Daoist teachings.

His learning is also evidenced in his answers to all the questions with

extensive quotations from ancient Chinese texts and cultural tradition. Mouzi


The first challenge is on filial piety as Buddhists, particularly the monks, lead

a different way of life such as shaving their heads, leading a bachelors life.

A critic asked: in the words of the Classic of Filial Piety, since body, limbs,

hair, and skin are received from ones parents, do not dare to harm them.

Zengzi, when about to die, said, Uncover my hands and my feet.

But the monks shave their heads! Why do they go against the sages

words and fail to follow the way of the filial son? How can you, sir,

who love to discuss right and wrong, to weigh the crooked and the

straight, reverse yourself and approve [such a practice]?

Zengzi


A critic asked: the highest happiness is an unbroken line of posterity.

The most unfilial conduct is to lack posterity. [But] the monks rejected

women and children, renounce wealth and goods, and often for their whole

lives do not marry. Why do they go against the filial conduct that bestows

happiness? There is nothing wonderful in their experiencing hardship,

and nothing remarkable in their holding themselves aloof!


Second challenges are the cultural differences such as cloth and ritual.

A critic asked: The Yellow Emperor attired himself in garments and designed ornaments for them. The

Viscount of Ji disclosed the Great Plan, and considered a proper demeanor to be the most important of

the five proper actions. Confucius authored the Classic of Filial Piety and deemed proper dress to be the

first of the three virtues. He also spoke about [the gentleman] with his robe and cap adjusted properly

and dignified in his gaze. Yuan Xian, although poor, did not remove his bark cap. And Zi Lu, even in

distress, did not forget to tie his cap strings.


Third is about Buddhist belief in rebirth.

A critic asked: the Buddha teaching says that after death people must be reborn. I just cannot believe this opinion!

A critic asked: Confucius says: You are not able even to serve man. How can

you serve the spirits? While you do not know life, how can you know about

death? These are recorded words of the Sage. But nowadays, the Buddhists

blurt out opinions about the realities of life and death and the affairs of the

spirits. This dangerous course is against the clear words of the sage. One who

treads the way must indeed abide tranquilly in emptiness and return his

attention to basic simplicity. Why then do they discourse on life and death,

thereby dissipating their resolves? Why speak of the various deeds of the spirits?


Fourth is the cultural superiority of Chinese people.

A critic commented: Confucius said, Barbarian tribes with their rulers are inferior to Chinese states even if the latter is without rulers.

Menciusreviled Cheng Xiang for switching to the study of Xu Xings

methods, saying, I have heard of using China [as the standard] to

transform the barbarians, but I have never heard of using the barbarians

[as the standard] to transform China.

Therefore during the Han dynasty, Chinese people were not allowed to become

Buddhist monks.


But not to misunderstand that there was only conflict when Buddhism was

first introduced into China, there was also absorption and harmony.

Mouzi, the author of the Mouzi Lihoulunwas a Chinese

and not an ordinary Chinese but a learned Chinese scholar.

His learning in Chinese classics and philosophy shows in his book.

The very action of Mouzi who accepted Buddhist teaching and

refuted the criticism of Chinese people towards Buddhism is

an example of Chinese absorption of Buddhism. Mouzi argued that

the Buddhist teaching is not in conflict with Chinese tradition by quoting

many examples and sayings from the Chinese classics. Thus we can see the

first harmonization of Buddhism with Chinese culture.

Mouzi


During this period of time, Buddhism developed fast in China because

Chinese people suffered from war, social chaos and natural disasters.

Buddhism as a religion provided a way for them. Thus, Buddhism

gradually integrated into the Chinese culture and became one of the

three pillars of Chinese culture in Sui and Tang dynasties.

2. Domestication (317-589, East Jin to North and South Dyansties)

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Dao

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Co

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Bu

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Chinese Culture

Sui Dynasty (581-619)

Tang Dynasty (618-907)

After the collapse of traditional Confucian

thought when Han dynasty was ended,

the freedom of thought became prevailed

during the period of the Three Kingdoms.

Chinese peoples philosophical thinking and, in fact, its entire culture

and society, underwent a major transformation in the time from the

Wei and Jin dynasties to the North and South dynasties;

it can easily be said that the introduction of

Buddhism was one of the most significant

causes of this transformation.

Wei Dynasty &

Jin Dynasty

North Dynasty

& South

Dynasty

transformation

Philosophical thinking, culture, society

Han Dynasty

Three Kingdoms

transformation Freedom of thought


Chaochao, the ruler of Wei, even used people who were

described as neither righteous nor filial, but talented only

. This is considered to be an act challenging the

traditional Confucian teaching.

By the end of Wei dynasty, Jikang (223-263), one of the Seven sages

of the bamboo grove, advocated criticizing Tang and Wu, looking down

upon Zhougong and Confucius (). This marks the new

stage of criticising the traditional Confucian thought.

Thus there was new tread of thought in Chinese philosophy named

Xuanxue , metaphysical learning led by the neo-Daoist Heyan

(193?-249) and Wangbi (226-249).


According to Tang Yongtong , Wang Bi () introduced a new

mode of thinking known as Xuanxue which is considered the transition

from cosmology to ontology. Usually translated as neo-Daoism, Xuanxue

is compared to an Aristotelian ontology for its attempt to define the essence of

the universe.

This Metaphysical Learning is primarily based on the Zhouyi

(Book of Change) with ideas taken from the Laozi and Guoxiangs

(252-312) commentary to the Zhuangzi. Here we can see the

influence of Daoist texts to Chinese people.

cosmology ontology Xuanxue

(neo-Daoism) =


The main theme of Xuanxue focuses on discussion of ontological

issues and it distinguished itself from the cosmography of the Han in that it

addressed the compositional hierarchy of the universe by employing the

constructs of being/Being (you) and non-being/nothingness (wu ).

This Metaphysical learning emphasizing the abstract philosophy instead

of politics and rituals so it attracted the intellectuals of the time who

wanted to be away from the politics. Thus it became the influential and

dominant thought of the time. Their debates are called Pure Talk .

Being/being non-being/ nothingness


The attitude of the intellectuals towards Confucianism was critical and

they were fond of Metaphysical Learning provided the ideological

situation for Buddhism to develop.

This is because the Buddhist scriptures namely Prajpramit Stras

introduced in China in the 2nd, 3rd and 4th centuries also

discuss similarly concepts and ideas such as emptiness (nyat) and

suchness (tathat).

The Neo-Daoists, in the 3rd century, matched Buddhist concepts with

those of Daoism, identifying Tathat (Thusness) with the Daoist

original non-being , for example. Under Neo-Daoist

influence, early Buddhist schools in China all engaged in discussions on

being and non-being.


Second Conflict and Harmony

As Buddhism developed fast during Northern and

Southern dynasties with more translations of scriptures

such as by Kumrajva , the differences

between Buddhism and Chinese culture became evident.

Thus, the conflict between Buddhism and Confucianism and Daoism

became intense and it manifested in different forms in the North and

South. In other words, the relationship between Buddhism and rulers,

Buddhism and Confucianism and Daoism developed differently.

Kumrajva


In North, most emperors had absolute power and Daoism

competed with Buddhism for the support of emperors and

some forms of violence also appeared. Thus, two of the

four persecutions of Buddhism took place during this

time: the emperor Tai Wudi of the Northern Wei

(386-534) and the emperor Zhou Wudi of the Northern Zhou (557-581).

In South, most of emperors believed in Buddhism and also used

Confucianism and Daoism to help their rule. Thus, three religions developed

in the south. Sometimes both Confucianism and Daoism criticised Buddhism

vehemently but it still remained as theoretical debates, such as Monks not

worshipping the rulers, Chinese and Barbarians (Buddhism)

, Form and Spirit , and Black and White .

Tai Wudi Zhou Wudi


The controversy on Monks not worshipping the rulers started

in Eastern Jin dynasty as monks maintained their semi-independence after its

introduction to China.

Those who criticized Buddhism as a foreign religion asked monks to worship the

emperors. But those who were in favour of Buddhism supported monks not

worshiping the emperor.

The eminent monk Huiyuan wrote 5 essays arguing that monks respected the

rulers in heart although they may not pay homage to the rule. He said, Therefore,

within the family they deviate from the veneration due to natural relationships and

yet do not swerve from filial piety; outside the family they refrain from reverence in

serving the ruler and yet do not loose their respect towards him.

filial piety respect


According to the Chinese scholar Tang Yongtong ,

other scholarly debates can be classified into two main areas:

(1) the Chinese and the Barbarian and (2) Form and Spirit.

The former concern the cultural differences between China and

Central Asia, for instance, differences in filial piety, way of life,

and rituals, whereas the latter focus on philosophical discussions

of the imperishable spirit.

The debate on Chinese and Barbarian emphasises

the differences between Chinese and Buddhism that

represents the Barbarians. Those criticized Buddhism

argued that Buddhism was not suitable for Chinese people.

Tang Yongtong


The debate on Form and Spirit focuses on the imperishable soul. Confucian scholars criticized Buddhism for teaching an imperishable soul.

Although there was conflict among the three religions but the mainstream was towards the reconciliation of the three by saying that the three religions were

the same in their aim to promote social peace and harmony.

Confucians

Zhong Bin was an eminent literati of the time and he said in his essay Elucidating Buddhism, Although Confucius, Laozi and Tathgata

have differences in their teachings, but the practice of goodness is the same. .

Zhong Bin continued, The Buddhist sutras contain the virtue of the [Confucian] five Classics with much more profundity, it also contains

the subtle nothingness of Laozi and Zhuangzi but with much emphasis

on emptiness.


Liu Xie was a well known literature critic of Northern and

Southern dynasty and he said in his Elimination of the Illusion

, From the conventional truth, both Confucianism

and Buddhism are different but their explanation of the way

is the same.

Buddhists

Huiyuan was an eminent Buddhist monk of Eastern Jin and he said,

Daoism and Confucian teaching, the tathagata and Yao and Confucius ,

all start from different perspectives, but they influence one another, so they

have the same end although they come from different origins.


Daoists

Daoist monk Gu Huan also said, Dao is Buddha and Buddha is Dao,

the sages are the same, but the manifestations are different.

Daoist monk Zhang Yong before he died told his disciples to place

the Laozi and the Xiao Jing (Classic of Filial Piety) in his left hand and Xiao

Pin (Small version of the Prajnaparamita Sutra) and the Lotus Sutra in his

right hand.

This is to show that he supported the idea that the three religions are the same.


The emperor Wudi of Liang conceived the idea that

all the three religions come from the same origin ,

but he considered that both Laozi and Confucius were the

disciples of the Buddha.

Thus, Buddhism gradually spread far and wide during the

Northern and Southern dynasty with the help of those eminent

Chinese literati such as Xie Lingyun , Luohan ,

Fan Tai , Yan Yanzhi , Xiao Shen ,

Chao Shiwen and Shen Yue ,

Du Bi .

Xie Lingyun


Break time

In the time of Sui and Tang dynasties, Buddhism entered

a new phase of development and many schools of thought

had been established. This development is closely connected

with Confucianism, Daoism and politics.

The Tang emperors gradually established the policy of

treating the three equally. At the same time they also

established the legitimacy of Confucianism supported by

Buddhism and Daoism. Thus, Confucianism, Buddhism and

Daoism became the 3 pillars of Chinese culture.

Although the three religions may still have differences and

even conflict, but the masters of the three all advocated the

idea that three religions are one or the sameness of three

religions from their own perspectives.

3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)

In 621 when the Tang dynasty was newly established, Fu Yi , the high official, requested the emperor to abolish Buddhism. His arguments are two:

a) Buddhism absorbed too much wealth from people and it undermined the state

wealth too,

b) many people became monks in order to escape from tax and military service.

But it was met with strong objection from

the Buddhists in the country especially Faling

who wrote many articles for this purpose.

So the emperor did not put it into practice.


In 626, Daoists Li Zhongqing wrote(Ten differences and nine

mysterious) and Liu Jinxi wrote(Manifestation of the Righteousness)

to against Buddhism and Faling wrote(Clarification of What is Right)

as a reply.

Then in 633, Fu Yi again wrote to the emperor requested for the

abolition of Buddhism and this time many Buddhists wrote literatures

against it such as Huijing wrote(Crushing the Doubts).

Now the emperor Li Shiming declared that his family descended from the

Daoist founder, Laozi whose personal name is Li Er in order to strengthen his

rule. Therefore, Daoism was placed first. In fact, it was a complicated matter

that many imperial family members still supported Buddhism in public and the

emperors also needed Buddhist support for their rule.

Laozi rode on a bull Daoist ceremony


Confucian Scholars

As early as during the Sui dynasty, Wang Tong advocated

the idea of three religions are onefrom the

Confucian perspective.

Liu Zongyuan (773-819), the well known literati and philosopher

of Tang dynasty, also advocated the same thing. He said in his essays

Buddhism has something that should not be criticized as some of

the teachings are similar to Yijing and the Analects they are not

different from Confucius.


Liu Zongyuan further advocated the governing and uniting

Confucianism and Buddhism by thoroughly clearing away perplexities

and stagnation.

This idea is different from the previous thought that it tried to

reconciliate between the Confucian and Buddhist doctrines,

with a more pervasive and inclusive understanding of the

latter on the Confucian side.

Han Yu (769-824) and Li Ao (772-841) both criticized

Buddhism, but they still assimilated Buddhist teachings in order

to revive Confucianism.


Medieval Buddhism and Daoism not only gave birth to the theme of Li

Aos treatise on human nature, but also affected its ideas in a

substantial way.

One may say that Li uses a great deal of Buddhist and Daoist materials to

build a Confucian house. He was one of the rare individuals in the history

of ideas to really make a breakthrough.

New Confucian house


Buddhist Scholars

From the Buddhist side, many schools were established by absorbing

Chinese thoughts and ideas such as Tiantai , Huayan and

Chan , etc.

Buddhist monk Sheng Qing said in his Bei Shan Lu,

Buddhism with its teaching of cause () and effect (),

Daoism with its teaching of nothingness () and

Confucianism with its teaching of rites and music () gradually

reach profundity from simple to profound, from subtle to prominence,

all suit the capacity of the time through nicely dependent upon each

other.


On the other hand, Buddhists masters consciously popularized such

stories and parables found in the Buddhist scriptures that teach filial piety

and loyalty by public lectures, painted illustrations or tableaus of it called

Bianxiang , mural paintings, and also celebrating the Ullambana

festival.

Because to Confucianism, filial piety is the root for all virtues and

beginning of moral education.

Moggallana

saving mother

from purgatory


Persecution

Although the main stream of Tang is reconciliation of three religions, but there

was also conflict. Daoism assisted by Confucianism always criticized

Buddhism from the perspective of filial piety and loyalty and competing for

the royal support.

Different emperors had different personal attitudes towards religions, for instance,

emperor Gaozhu Li Yuan and Taizong Li Shiming

supported Daoism while Wu Zetian supported Buddhism. Thus, the

actual policy towards religions may be different dependent upon each emperor.

Gaozhu Li Yuan Taizong Li Shiming Wu Zetian


Thereafter, the conflict between Buddhism and

Daoism virtuously stopped and China faced

a new situation of the three religions centered

on Confucianism with the support of other two.

In the time of Tang Wuzong (841-846), because of

economic reasons and court struggle for power, and also

Daoists persuasion, Buddhism suffered heavy persecution.

This is a major event in the history of Chinese Buddhism and

after this persecution, Buddhist schools such as Tiantai,

Huayan, Sanlun , Yogacara disappeared

because their scriptures had been burnt. Some of their

commentaries were lost for ever.


According to the well known Chinese scholar Fang Litian, in Song dynasty

(960-1279), Buddhism declined in its doctrinal learning, but the rich

Buddhist philosophy such as Chan , Huayan , Tiantai and

Yogacara developed during the Sui and Tang dynasty had been

absorbed by Confucian scholars who developed Confucian philosophy into

a new height called Neo-Confucianism.

On the other hand, Buddhist masters were becoming

more Confucianized as they started to write

commentaries on Confucian classics. As a result,

Buddhism gradually permeated into Chinese society

and influenced Chinese peoples life more and more.

4. Appropriation (c.900 to the present, Song, Yuan and afterwards)

Neo-Confucianism

During the Song dynasty, many Confucian scholars absorbed or at least

inspired by Buddhist ideas and thought and even Daoist teaching, they started

to develop Confucian teaching although many Confucian scholars criticized

Buddhism. But Confucian scholars in Ming dynasty (1368-1644) did not criticize

Buddhism much but directly assimilated Buddhist teachings and ideas.

Actually the process of Confucian assimilation can be traced back to Tang

Dynasty as discussed above, but it became the main stream only in Song

dynasty with those eminent Confucian scholars such as Zhu Xi (1130-

1200), Zhou Dunyi (1017-1073) and the Chen brothers and

further developed in subsequent Ming dynasty by Wang Yangming

(1472-1529) and others.

4. The Period of Appropriation

Chinese traditional scholars usually named it as The Study of

Principle of Song to Ming dynasties .

In fact, many neo-Confucian scholars in Song dynasty

read widely and had a close relationship with Buddhist

and Daoist masters.

Zhou Dunyi (1017-1073), a neo-Confucian scholar had

a close relationship with two Buddhist monks and they used to

discussed matters of interest. Chen Hao (1032-1085)

read Buddhist and Daoist books for many years and

Chen Yi (1033-1107) also had a good relation with

Buddhist Chan masters.


Chen Hao Chen Yi

Zhou Dunyi

Zhu Xi also said, Now, if anyone does not learn Chan

Teaching , that means he does not reach that in depth,

if he does, he will certainly learn Chan.

.

Wang Yangming opposed Buddhist first but later

he assimilated much from Buddhist teaching and thought

so Neo-Confucianism and Buddhism came closer.


Wang Yangming

Zhu Xi

According to Fang Litian, Buddhism influenced Confucianism in the following four ways.

(1) Confucian scholars started to consolidate their fundamental texts and

concentrated on develop their philosophical thought such as cultivating

oneself in order to nourish the nature, restraining oneself and emphasis on

respect in order to develop ones inner conscience.

(2) Buddhism, particularly Chan idea of Knowing the mind is the root,

influenced Confucian cultivation of the mind which is the weakest point in

Confucian teaching.

Chen Yi said, the nature of man is originally bright, but why is

it covered? , .

Here, the original bright mind is a Buddhist idea.


(3) Buddhism profoundly influenced Neo-Confucianism on its teaching of

ontology. The Chen brothers advocated the theory of one principle but

manifestations are different .

Zhu Xi explained the theory, Buddhists say, One moon is reflected in all

waters and all the reflections of the moon in all waters are

but one moon. So Buddhists also knew this principle.

.

All these are directly influenced by Chan as the Platform Sutra says,

Since all Dharmas are immanent in our mind there is no reason why

we should not realize intuitively the real nature of Tathat (Suchness)?


(4) Buddhism also influenced Neo-Confucianism in their ways of thinking.

First, Neo-Confucian scholars inherited the theory of tiyong which can

be translated as substance and activity from scholars and Buddhism in Northern

and Southern dynasties. They again advanced a theory of one principle but

manifestations are different. to explain the phenomena of the

universe and its origin.

Second, Neo-Confucian scholars also emphasized the relationship between

mind and material thing. One observes the phenomena with the mind and also

can observe the mind through phenomena, or observe phenomena through

phenomena or observe mind through mind.

Third, Neo-Confucian scholars also used the Yulu Record of Speeches,

which was first used by Chan masters. For instance, the Platform Sutra of the

Sixth Patriarch is a good example of this kind of literature.


Modern Confucians

Modern China started from 1911 when the imperial China came to an end.

China has declined so much that it stirred many Chinese intellectuals wish

to reform China such as Yang Wenhui , Kang Youwei ,

Liang Qiqiao , Zhang Taiyan , Yan Fu , and Tan Sitong

, and to name but a few.

This group of people advocated the idea of reformation , not revolution

. They proposed idea of reforming the Chinese traditional culture by

reservation of the good aspects while assimilating the new western science and

technology.


Yang Wenhui Kang Youwei Liang Qiqiao Zhang Taiyan Yan Fu Tan Sitong

In the late Qing dynasty, Western philosophy had not been introduced into

China yet and elite Chinese people were not happy about traditional Chinese

culture. So many of these elite people started to learn Buddhism in order to

understand human life and improve social upheavals.

So Liang Qiqiao in his book A Survey of Academic Study in Qing

Dynastypointed out, In late Qing dynasty, there is a dormant

current namely Buddhist studies.

Many politicians, thinker, academicians, scholars and eminent Buddhist monks

such as Liang Qiqiao , Tan Sitong , Zhang Taiyan , Song Shu , Wang Kangnian , Sheng Zengzhi , Chen Sanli , Xia Zengyou , Ouyang Jian , and Venerable Master Tai Xu, all had either directly or indirectly been influence by Yang Wenhuis studies in Buddhism.


As a result, Confucian scholars started to

absorb both Buddhist and Daoist ideas and

thoughts and developed into what is called

neo-Confucianism. Some Confucian scholars

do not like the idea of assimilation, but at least

Neo-Confucianism was inspired by

Buddhism and Daoism.

So Here is a picture shows that Confucius,

Buddha and Laozi, the three tasting the vinegar,

symbolising of putting the three teachings

together.

Conclusion

Lecture 4 Intellectual Exchange Between Buddhism and Chinese Culture

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Transcript of Lecture 4 Intellectual Exchange Between Buddhism and Chinese Culture