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Buddhism as an Education IV

Tuesday 12 April 2016

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BUDDHISM AS AN EDUCATION

With Ven. Master Chin Kung



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.



Dharma Talks

By Vén. Chin Kung



Source: www.buddhanet.net




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