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Venerable Master Chin Kung, Vol 1. Buddhism As An Education - Chapter 2

Chapter 2: 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.

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Chapter 2: 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.