Search Results (16)

In modern China, the introduction of Science from the West posed a significant challenge to Chinese Buddhism, which was already in a state of decline. The intellectual currents of the New Culture Movement (1915–1923) and the subsequent anti-religious movement, which initially targeted Christianity but expanded to include all religions, subjected Buddhism to severe criticism and pressure for reform. In response, Buddhist intellectuals developed the idea of “Buddhism being scientific” as a defensive strategy. On the one hand, they direct parallels between Buddhist concepts, such as the microscopic world described in scriptures, and modern scientific discoveries like microbiology and the theory of relativity, aiming to demonstrate Buddhism’s empirical validity and superiority. On the other hand, they argued that Buddhism could supplement the shortcomings of science, particularly in addressing spiritual and moral needs, thus positioning it as a necessary complement to a purely materialistic worldview. Under the dominant influence of the scientific paradigm, Buddhism underwent a profound academic transformation. Its teachings were systematically integrated into modern disciplinary frameworks, such as Buddhist history, philosophy, and psychology, shifting from a primarily faith-based practice to an object of scholarly study. This scientization process stripped many traditional elements of their sacred character, reinterpreting them through a rational lens and ultimately redirecting the course of modern Chinese Buddhism. Full article

Fang Yizhi was a prominent Confucian Buddhist philosopher of the late Ming Dynasty, whose thought centered on the theory of “Perfect ∴.” This paper traces the evolution of the meaning of the “three dots of the character Yi” in texts of the Tiantai, Huayan, and Chan schools of Chinese Mahāyāna Buddhism. Building on this foundation, and by integrating the specific texts and ideas of Fang Yizhi, this paper analyzes how his theory of the Perfect ∴ synthesizes the philosophy of the Zhouyi, reformulates the conceptual content of the Buddhist symbol ∴, and thereby offers a new potential pathway for understanding the intellectual trend of the synthesis of the Three Teachings in the late Ming Dynasty. Full article

The educational philosophy of the Nuns’ Buddhist Academy at Pushou Monastery, Mount Wutai, is based on the principles of “Hua Yan as the foundation, precepts as the practice, and Pure Land as the destination.” This philosophy draws upon Buddhist scriptures, integrating descriptions of the Pure Land practice found in the Avatamsaka Sūtra and the Amitābha Sūtra. This approach translates the textual teachings of Buddhist classics into real-life practice, expressing the concept of “the non-obstruction of principle and phenomenon” in the tangible activities of practitioners. It also allows for the experiential understanding of the spiritual realms revealed in the scriptures during theoretical learning and practice. The philosophy of the Nuns’ Academy embodies the practical emphasis of Chinese Buddhism, guiding all aspects of learning and practice. This paper argues that the pure land practice is living. In order to understand pure land practice, there should be a comprehensive viewpoint. It is needed to explore this way of practice through the analysis of textual analysis, figuring its root in Buddhis sūtra, as well as a sociological method to investigate its manifestation at the present society. Moreover, the spiritual dimension should not be neglected for a full-scale study. In this sense, the pure land school is living at present. Full article

This article explores the literary significance of the bell as an important image in the poetry of Taixu 太虛 (1890–1947), a renowned modern Chinese Buddhist reformer and poet–monk. While the bell has long-held symbolic meaning in Buddhist ritual and Chinese literary traditions, its role in poetry has often been overlooked in favor of material culture studies. This article addresses that discrepancy by examining how Taixu inherited and reinterpreted classical bell imagery to articulate his personal emotions and religious philosophy. Following close analysis of more than sixty of his poems, it argues that Taixu used the bell not merely as a traditional image but also as a vehicle for expressing two core Buddhist concepts: mental purification and transcendence of the mundane. The article also highlights his creative pairing of the bell with other classical Chinese images—such as sunsets, moonlight, mountains, and forests—to form complex imagery groups. Taixu’s skillful execution of this technique exemplifies the considerable literary talent and spiritual insight that enabled him to blend Buddhist doctrine with poetic expression to remarkable effect. Overall, his poetic corpus may be considered as both a continuation and a transformation of classical Chinese poetry traditions, affirming his identity as a modern poet–monk who possessed profound esthetic and philosophical vision. Full article

Having adopted, appropriated, and altered Indian forms of Buddhism, various schools of Chinese Buddhist thought inherited and transformed essential orientations of both Buddhism and traditional Chinese philosophy insofar as it exhibits a tendency toward seeking universality in its understanding of the world. Within the works of prominent figures and schools such as Sengzhao and the Tiantai school, Huayan, the Consciousness-Only school, and Chan Buddhism, Chinese Buddhist thought integrates the diversity of phenomena through the notion of a unifying “mind-consciousness”. This approach creates the framework for understanding the relationship between humans and all things based on the comprehensive nature of consciousness. Given this foundation, Chinese Buddhist thought places a high value on the equality of all beings, advocates for dismantling distinctions between individuals and the world, and transcends the distinctions of reality to pursue universal unity. By dissolving the boundaries of existence and non-existence, the self and things, and the individual ego, this philosophical outlook lays a cognitive foundation for eradicating the “discriminating mind” in daily life and offers insights into overcoming separatism and isolationism. The Chinese Buddhist pursuit of universal consistency, which is simultaneously of this world yet transcendent, reflects Buddhism’s profound concern for humanity’s shared destiny. Full article

The “Three Teachings Syncretism” (sanjiao heyi, 三教合一), i.e., the integration of Confucianism, Buddhism, and Daoism, represents an important religious philosophy in ancient China. This article aims to analyze how this ideology is presented and expressed directly in Song and Jin poetry, along with its modern value and significance. To achieve the research objectives, the paper isolates related poems from the Complete Song Poetry and Complete Liao Jin Poetry as the research objects. First, it organizes and classifies the relevant poems through the ways in which the idea of “Three Teachings Syncretism” is presented. Second, it examines the reasons behind this phenomenon, including the intellectualization of poetry and the Confucian academic background of Buddhist monks and Daoist priests. Thirdly, it explores the value and significance of this thought for modern China, showcasing the inherent diversity, inclusiveness, and harmony in Chinese culture. Full article

This paper offers the first English-language philosophical treatment of Master Liu (Liuzi 劉子)—a treatise that gives a unique insight into the intellectual life of sixth-century China. Most probably written by Liu Zhou (d. 565) and known at the Tang court, the work was later neglected due to its eclectic label. This article argues that Liuzi integrated Confucian moral philosophy with selected Daoist ideas and responded to post-Buddhist transformations of key categories of Chinese thought in a manner that anticipates many solutions characteristic of neo-Confucian lixue. This includes an innovative understanding of such categories as spirit (shen) and heart-mind (xin), feelings (qing) and desires (yu), and, finally, reliability (xin) and balancing (quan). Full article

The Zhao Lun, authored by Seng Zhao, elaborates on the Madhyamaka thought. This work has had a significant impact on Chinese Buddhist philosophy, as well as on Confucianism and Taoism. During the Yuan dynasty (1271–1368), the esteemed monk Wencai from the Huayan school of Buddhism composed a book titled A New Commentary on the Zhao Lun (hereafter New Commentary), which offers annotations and explanations for the text of the Zhao Lun and employs the “One Mind” theory to interpret the Zhao Lun. Text analysis methods are utilized in this article to conduct an in-depth study of the “One Mind” theoretical system constructed by Wencai within the New Commentary. It explores the essential content, integrative characteristics, and theoretical origins of the “One Mind” theory, thereby revealing the theoretical style of the Huayan school during the Yuan dynasty from a novel and unique perspective. Additionally, we analyze how Wencai integrates Tathāgatagarbha thought and Madhyamaka thought into his theory of “One Mind”. This analysis constitutes, to a certain extent, an indirect refutation of the harsh criticisms of Tathāgatagarbha thought of “Critical Buddhism” in Japan and provides new perspectives and reflections for a deeper understanding of Tathāgatagarbha thought. Full article

The Xizi Pagoda (惜字塔) is a form of traditional religious building used for burning “Paper with Characters (字纸)”, worshiping the gods, praying for blessings, revitalzing culture, and it is also an important material embodiment in the process of the development and evolution of religion in China, carrying China’s unique “Scholarly Culture (书香文化)”. This paper is the first study of the philosophy of religion of Xizi Pagodas (a vernacular stone religious architectural landscape). The research of the representative Xizi Pagodas in different parts of Hunan province were carried out to analyze the origin of Xizi Pagodas, cultural rituals, modeling paradigms, decorative art, and to explore the traditional Chinese religious and philosophical thoughts embedded in Xizi Pagodas through relevant literatures. The results show that Xizi Pagodas contain the religious concepts of “Confucianism, Buddhism and Taoism (儒释道)”: the emergence of Xizi Pagodas is connected to the development of Confucianism; Xizi Pagodas incorporate Buddhistic thoughts and inherit architectural features of Buddhist Pagodas; and the “Xizi (惜字)” ritual and images of deities on Xizi Pagodas are associated with Taoism. At present, the number of Xizi Pagodas is decreasing, and the remaining ones are in a serious state of dilapidation and disrepair, and the “Xizi” Culture is gradually being forgotten and fading away. This paper enriches the relevant research on the Xizi Pagodas and the “Xizi” Culture. Full article

The Caodong School (曹洞宗) advocates the integration of Buddhism, Taoism, and Confucianism (三教會通) and interprets Chan through the I Ching (以易釋禪). During the transition from the Ming to the Qing Dynasty, there was extensive interaction and mobility between the Ming loyalists (遺民) and Chan monks. This accelerated the secularization of monks and promoted the construction of temple gardens, which were expressed and preserved through literary Chan poetry. This study explores the relationship between Buddhist concepts and garden construction through a specific case, the Changshou Monastery Garden (長壽寺花園) in Canton (now Guangzhou) during the Qing Dynasty. This study examines how the Chan master Shilian Dashan 石濂大汕 (1633–1705), who journeyed to Dang Trong (Cochinchina 廣南) to spread Buddhist teachings, shaped the design and layout of the temple garden, reflecting Buddhist ideals and Caodong principles. This study analyzes the changes in landscape at the Changshou Monastery Garden, according to “the sound of tides” (潮音) from a Buddhist perspective. It also reveals how Dashan, as both a monk and a literati, blended Chan and Chinese philosophy in making the garden. The cultural resonance of tides within religious and literati traditions furnishes novel insights and prospects for the development of garden spaces. Full article

This article examines aspects of the intersection of artificial intelligence (AI) and religion, challenging Western Christian perspectives that warn against playing God and ascribing human and God-like characteristics to AI. Instead of a theistic emphasis, East Asian religious perspectives emphasize concern for the potential implications of AI on communities and relationships. This article argues for the inclusion of perspectives from Chinese and Korean traditions in the growing discourse on AI and religion to adequately address the potential social impacts of AI technologies. First, we describe some of the questions and concerns being posed regarding AI and consider how certain normative interpretations of Western Christianity may influence some of these issues. Second, we discuss the contributions of Asian philosophies and religious traditions, which emphasize relationality and fluidity, to provide alternative approaches to AI. Third, we outline the discussion of AI from Confucian, Daoist, and Buddhist traditions, which see the cosmos as an interwoven whole and both humans and the cosmos as evolving. Lastly, we introduce the example of digital resurrection (e.g., deadbots) and consider how the philosophical and theological Korean concept of Jeong might refocus our understanding of the potential impacts of this AI technology. Full article

As a classic of Zen Buddhism, The Platform Sutra of the Sixth Patriarch, starting from the core concept of “self-nature and self-determination”, fully demonstrates the “Self” dimension and the “self-mastery” and “self-bearing” spiritual temperament of Master Huineng, who put forward the idea that “Buddhahood is realized within the essential-nature; do not seek for it outside yourself.” 佛向性中作，莫向身外求, and the spiritual temperament of “self-mastery” and “self-responsibility”. In contrast, Schleiermacher, as “the father of modern Protestant theology”, in his philosophical reflection on religion, grasped the notion of piety centered on “the feeling of absolute dependence” and enriched it with the substance of religious self-consciousness to establish and reveal the essence of religious faith and Christianity. This sharp contrast fully demonstrates the important difference of Buddhism and Christianity in dealing with the relationship between the “Self” and the “Other”. This essential difference reflects the fact that the Zen Buddhist classics represented by The Platform Sutra of the Sixth Patriarch are both rooted in the Buddhist tradition and based on the traditional Chinese philosophical theory of mind and nature, based on which is the faith model of seeking liberation from the nature of the “Self”. In contrast, The Christian faith, as typified by Schleiermacher’s Christian philosophy, attempts to establish a model of faith that seeks salvation through devout faith in the Absolute Supreme, and to take this point as the essence and basis of religious faith and Christian faith. Full article

This paper explores the perspective on peace-making of the contemporary Chinese Buddhist monk Jinghui 淨慧 (1933–2013), whose views have garnered esteem among Chinese Buddhists but have received limited attention from scholars. Jinghui introduced the notion of “Life Chan”, emphasizing the inseparable nature of Buddhist practice and daily living. Building on this concept, he emphasizes that it is incumbent upon Buddhists to remain attentive to a range of real-world issues, among which war and peace loom large as subjects deserving of special focus. In accordance with the principles of Chinese Buddhism regarding the nature of the mind, he posits that wars and conflicts on the global stage stem primarily from the mind, with external societal influences acting as secondary triggers. Therefore, he proposes that the cornerstone of establishing worldwide peace rests in purifying the mind by means of a variety of Buddhist practices. By drawing upon Chinese Chan literatures, he introduces a novel and distinct method to facilitate worldwide peace—a tea ceremony imbued with Chan philosophy. Jinghui claims that such an approach, by nurturing individual peace, will ultimately lead to collective harmony across the globe. Full article

Wuqian (1922–2010) was one of the most important modern Buddhist masters in the modern history of Sino-Indian Buddhist relations. In his early years, he studied all the major schools of the Buddhist tradition, focusing on Yogācāra philosophy, probably due to Xuanzang’s influence and in alignment with contemporary Buddhist trends. Furthermore, he became one of the few masters from the Central Plains who received systematic training in Tibetan Buddhist tantric rituals. He went to India in the middle of the 20th century. He dedicated his life to the revival of Buddhist thought in India, especially promoting Chinese Buddhism in Calcutta by establishing Buddhist institutions, managing Buddhist sites, organizing Buddhist activities, and building the Xuanzang Temple. In his later years, he devoted himself to facilitating mutual Buddhist exchanges and monastic visits between Buddhist organizations in mainland China, Taiwan, and India. In 1998, he presented two Buddhist relics to the Daci’en Temple in Xi’an. At the beginning of the 21st century, he established the Institute of Buddhist Studies at Xuanzang Temple in Calcutta. He organized the translation of many important Buddhist treatises, again reflecting his intention of following the spirit of Xuanzang to contribute to Chinese Buddhism. His transnational journey manifested that there was an active Asian Buddhist network during the Cold War era, despite various difficulties. Full article

As the most important Buddhist school in the history of Chinese Buddhism, the philosophy of Chan Buddhism and its agricultural Chan practice have had a profound influence on the lives of the literati and scholars. Both historically and logically, the term “Chan Dharma 禪法” is extremely rich in connotations. The so-called “agricultural Chan 農禪” is a transformation of Chinese farming culture into the “Chan practice” by practising meditation through farming activities. The “garden farming 園耕” refers to the farming activities of the literati and scholars in the gardens, which were driven by the style of agricultural Chan. Under the influence of agricultural Chan, “garden farming” took on a new spiritual attitude towards crops and created a natural aesthetic realm of life in the act of farming. This article consists of three main sections. I start with an introduction to the religious thoughts and practices of Chan Buddhism, pointing out that the underlying colour of Chan Buddhism is the aesthetics of life, while gradually evoking its special practice of Chan. The second section discusses the concept of agricultural Chan and farming activities in gardens, to figure out the characteristics of agricultural Chan and how farming activities in gardens are carried out. In the third section, I argue for the beauty of farming in gardens, pointing out the essence of the beauty in garden farming and what aesthetic possibilities the act of farming in gardens may embody. Full article