BUDDHISM AS AN EDUCATION
With Ven. Master Chin Kung
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.
Dharma Talks
By Vén. Chin Kung
Source: www.buddhanet.net
