Taixu

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Taixu, ca.1933.

Taixu ( Chinese  太虛 , Pinyin Tàixū , W.-G. T'ai Hsü , maiden name: Chinese  呂沛林 , Pinyin Lǚ Pèilín ; born January 8, 1890 ,; died March 17, 1947 ,) was a bhikkhu (monk) of Chan - Buddhism and a reformer of Chinese Buddhism .

Life

Taixu in traditional kāṣāya .

Taixu was born in Hǎiníng (海寧 / 海宁) in Zhejiang Province as Lǚ Pèilín (呂沛林). His parents died when he was little and he was raised by his grandparents. He was ordained a monk at the age of 16. He was accepted into the Linji School (臨濟 宗 - Linji tai) of Chan Buddhism in the Xiao Jiuhua Temple (小 九華 寺 / 小 九华 寺 - xiǎo jiǔ huá shī) in Suzhou . He soon received the Dharma name “Taixu” meaning “Great Void”. In 1909 he traveled to Nanjing , where he wanted to join the Sutra Carving Society founded by the Buddhist layman Yang Renshan .

There he came into contact with the political writings of Kang Youwei , Liang Qichao , Tan Sitong and Zhang Taiyan , whereupon Taixu set himself the goal of reforming Buddhism. In 1911 in Guangzhou , he also came into contact with the revolutionaries involved in the plot against the Qing Dynasty , and took part in some secret revolutionary activities. He later wrote about the formation of his political opinion in his autobiography (自傳zìzhuàn ):

“My social and political thinking was based on Mr. Constitution , the Republican Revolution, socialism and anarchism. By reading works like Zhang Taiyan's On Introducing Religion, On the Five Negatives, and On Evolution, I developed the view that anarchism and Buddhism are close companions and that Democratic Socialism would likely develop. "

After the founding of the Republic of China , Taixu founded the Association for the Progress of Buddhism (佛教 協 進 會 / 佛教 协 进 会fójiào xiéjìn hùi ), which only existed for a short time due to the resistance of conservative Buddhists. Since he had no way of convincing the Buddhist community of his ideas and was shocked by the outbreak of the First World War and the horrors in China, Taixu went to a hermitage (閉關 / 闭关bìguān ) on Putuo Shan for three years from October 1914 .

Until his death, Taixu worked for a renewal of Buddhism in China, even if only a few of his projects were crowned with success due to the economic and political turmoil in war and revolutions. He died on March 12, 1947 in the Jade Buddha Temple (玉 佛寺yùfó sì ) in Shanghai . One of his influential students was Dongchu東 初 (1907–1977); Chiang Kai-shek was one of his listeners .

Buddhist modernism

In addition to his revolutionary activism for China, Taixu was primarily active as a innovator of Buddhism. He adapted the Buddhist teachings so that Buddhism could be spread worldwide. One of his great programs was a reorganization of the Sangha . He was working to reduce the number of monks in the monastic orders and had made very precise plans. According to Don Alvin Pittman :

“These numbers [should be reduced] to only twenty thousand monks; five thousand students, twelve thousand bodhisattva monks, and three thousand elders. Of the twelve thousand bodhisattva monks, five thousand were to spread the Dharma through public preaching and teaching, three thousand were to work as administrators in Buddhist educational institutions, fifteen-hundred in Buddhist charitable works, fifteen hundred as instructors in the monastic educational system, and one thousand in various cultural projects work."

- Don Alvin Pittman : Toward a Modern Chinese Buddhism: Taixu's Reforms, 2001, p. 238

This reorganization of the Sangha was an attempt to revive Buddhism and an important step towards realizing a "Pure Land" in this world. The Pure Land Buddhism was widespread in his time in China, and modernist approaches Taixus made him the Pure Land Buddhism spread, not as a Buddhist cosmologist but as a means for something to bring in this real world. Pittman again:

“His views on the realization of this ideal differed greatly from the mainstream of the contemporary Sangha. Rather than focusing on the joys of the distant Pure Land, which could be gained through attachment to the spiritual merits and power of other great Bodhisattvas and Buddhas, Taixu visualized this earthly world as being transformed into a Pure Land through devotion and sacrificial hard work by the thousands of average bodhisattvas who were mindful of what their collective testimony could do. "

- Don Alvin Pittman : Toward a Modern Chinese Buddhism: Taixu's Reforms, 2001, p. 222

Like many Buddhist modernists, Taixu was interested in using tactics like "cultural translation" (a method of explaining Buddhism) so that non-Buddhists could better understand the complex tradition. His essay "Science and Buddhism" translates the Buddhist teaching with the example that 84 thousand microbes live in every drop of water. He is referring to the Buddhist tenet that there are many other worlds within our world. He explains that you can tell by looking through a microscope and that each of these tiny microbes is a life of its own.

In his writings he compares the scientific theory that there is infinite space with no center in the universe with the Buddhist sutras that “the universe is infinite and the number of worlds infinite, since all are in mutual equilibrium, like a network of innumerable Pearls. ”Taixu did not, however, believe that science was the solution to everything and the explanation for everything. In contrast, he held that there was no way in which science could reach enlightenment, even if it explains many of the secrets of the universe. "Scientific knowledge can prove and present Buddhist teaching, but it cannot prove the realities of Buddhist doctrine." Taixu understood Buddhism as scientific, but as going beyond science. Like other Buddhist modernists, Taixu condemned superstition. He explained that the two most deeply rooted superstitions are "superstitions of God" and "superstitions of reality". These two superstitions play a role in the explanation that Taixu believes determines why Buddhism is the only route to true enlightenment. The "superstition of God" can be understood in a similar way to the impossibility of science to explain the existence of the supernatural. Science, too, is only able to explain the materialistic aspects of the world and that leads to the second superstition: the “superstition of reality”. the “superstition of reality” is basically materialism, but in this sense a materialism of science in the area of ​​the explainable. These two superstitions fundamentally obscure the ability of science and humans to see the truths that only Buddhism can reveal.

Contacts with Christianity

Taixu's reforms of the Sangha were in part influenced by Christianity. During stays in Europe, Taixu saw the success of Christian charitable organizations and hoped to introduce this organizational model into his reformed Buddhism. He introduced similar structures in organizations like the Bodhi Society and the Right Faith Society , lay organizations dedicated to helping the sick, poor and unfortunate.

However, he was critical of Christian philosophy and found it incompatible with modern science and incapable of preventing the economic crisis and both world wars. Western critics argued that he was naive and ill-informed about Christian worldviews. They called his lectures in Buddhism "wandering, incoherent, amateur chatter".

Overview of the scriptures

In a publication by Taixu, he discusses the importance of interreligious dialogue. He analyzes the problems that exist in China and through a conversation with a French archbishop he was able to assess the scope. Taixu writes:

“All religions should be adapted to suit the situation in China. There should be no fundamental rejection of Catholicism. "

This quote shows that Taixu did not flatly reject the teachings of other religions, but even wanted cooperation, openness, the ability to work together and learn from one another. Taixu even went so far as to adopt some Christian ideas, including methods of pastoral formation and revivalist sermons .

In addition to adopting Christian methods, Taixu openly moved a far more controversial issue: the existence of God. When he went to the hermitage for three years after a failed attempt at reform, he dealt with the subject:

“Who is God? Is He Made of Matter or Not? ... If it exists in hearts alone, then its existence is a legend, comparable to non-existent things like "turtle hair" and "rabbit horns". Hence, we shouldn't believe that God created all things in the world. ... How did He create the universe? If the Holy Father is part of the universe, then it is incomprehensible that He created the world too. I challenge the theory that God exists. Show me the evidence of God's birth. What was He before He was born? Does He exist because He has an inherent nature? It is not rational to claim that all things existed before he was born. If there is a birth, or a beginning, there should be an end. It is incomprehensible to say that He is all powerful. ... If God, with knowledge, created man and all things according to his will, did he create man blind or ignorant? How could he create sinful things, crime, ignorance, and even blasphemists? That would be incomprehensible. If He did all of these things, it would be incomprehensible that God would exile people, let them suffer instead of allowing them to stay in Paradise. How could God create people who do not respect Him? "

Taixu questions the existence of God because he asks rationally and, based on the situation in the world, concludes that there is no evidence of a God. He links his arguments to the relationship between Buddhism and science and how superstition forms an obstacle on the path to enlightenment.

In Taixu's article, Science and Buddhism , he offers many interesting and original thoughts on science and superstition. Taixu's main argument in this article is that all the superstitions in the world such as “the superstition of God or the limitation of self” and “the superstition of reality” inhibit the progress of scientific discoveries because it reinforces the seclusion of superstitious people in their beliefs . Taixu writes:

"Science can therefore never be the main proponent of Buddhism, although it can serve as a valuable aid, and much can be expected from a union of the two different methods of research."

From his writings it can be concluded that Taixu considers science to be a valuable resource, but because of people's firm belief in superstition, it will never be a successful asset to Buddhism. He argues that science can be a gateway to enlightenment, but will never itself allow you to get there. In Taixu's words: "Scientific methods can only accompany Buddhist teaching, they can never go beyond it."

The Buddhologist Don Pittman wrote in his book "Toward a Modern Chinese Buddhism", in which he analyzes Taixu's attempts at reform, that his attempts at reform should be a reality as the realization of Pure Land Buddhism.

“When today, based on our spirit, we can produce pure thoughts and work hard to do good deeds. How hard can it be to turn an Impure China into a Chinese Pure Land? ... All persons have this spiritual power, and since they already have the ability ( named ) to create a Pure Land, they can all take the glorious oath to transform this world into a Pure Land and work hard to achieve this. "

That was one of Taixu's most far-reaching ideas for reform, among many other things. He believed that the only way to end the suffering of this world was to achieve the Pure Land. He sought to advance this in many ways, including the reorganization of the Sangha. Unfortunately, his efforts to spread this Dharma worldwide failed. Most of its institutions were destroyed again by the events of the time, including the communists .

Individual evidence

  1. ↑ https://www. britica.com/biography/Taixu
  2. ↑ http://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/taixu
  3. ↑ https://wapbaike.baidu.com/item/ 太虚 大师 / 3740330? Fromtitle = 释 太虚 & fromid = 448997
  4. ↑ http://www.yufotemple.com/cstg/5386.htm
  5. ↑ My social and political thought was based upon 'Mr. Constitution ', the Republican Revolution, Socialism, and Anarchism. As I read works such as Zhang Taiyan's "On Establishing Religion", "On the Five Negatives", and "On Evolution", I came to see Anarchism and Buddhism as close companions, and as a possible advancement from Democratic Socialism. guoxue.com .
  6. ↑ these numbers [down] to include only twenty thousand monastics; five thousand students, twelve thousand bodhisattva monastics, and three thousand elders. Of the twelve thousand bodhisattva monastics, five thousand should be spreading the Dharma through public preaching and teaching, three thousand serving as administrators in Buddhist educational institutions, fifteen hundred engaging in Buddhist charitable and relief work, fifteen hundred serving as instructors in the monastic educational system , and one thousand participating in various cultural affairs.
  7. ↑ His views on the realization of that ideal were far from those of the mainstream of the contemporary Sangha. Rather than focusing on the glories of distant pure lands, which were accessible through reliance on the spiritual merit and power of other great bodhisattvas and buddhas, Taixu visualized this earthly world transformed into a pure land by the dedication and sacrificial hard work of thousands of average bodhisattvas who were mindful of what their concerted witness could mean.
  8. ^ "Space is endless and the number of worlds is infinite, for all are in mutual counterpoise like a network of innumerable beads." Taixu: Science and Buddhism. In: Lectures in Buddhism. Paris 1928: 87.
  9. ^ "Scientific knowledge can prove and postulate the Buddhist doctrine, but it cannot ascertain the realities of the Buddhist doctrine." Taixu: "Science and Buddhism." In: Lectures in Buddhism. Paris 1928: 86.
  10. ↑ Darui Long: "An Interfaith Dialogue Between the Chinese Buddhist Leader Taixu and Christians." In: Buddhist-Christian Studies. 2000, 20: 178.
  11. ^ Justin R. Ritzinger: Taixu: To Renew Buddhism and Save the Modern World. Buddhist Digital Library & Museum 1999: 68-69.
  12. ^ D. Lancashire: Some Views on Christianity Expressed by the Buddhist Abbot Tai Hsu. In: Quarterly Notes on Christianity and Chinese Religion. 1959, 3, no.2.
  13. ↑ "a rambling, incoherent, amateurish talk." Donald S. Lopez Jr .: Science and Buddhism: A Guide for the Perplexed. University of Chicago Press, Chicago 2008: 222.
  14. ^ All religions should be regulated in order that they conform to the situation in China. There should be no overt rejection of Catholicism. Darui Long: An Interfaith Dialogue between the Chinese Buddhist Leader Taixu and Christians. In: Buddhist-Christian Studies , 2000, vol. 20: 167-189.
  15. ↑ Who is God? Is he made of matter or not? ... If He exists in the heart only, then his existence is legendary, similar to such non-existent things as "turtle hair" and "hare horn." Thus, we should not believe that God created all things in the world. ... How did He create the Universe? If the Holy Father is part of the universe, it is unreasonable that He created the world. I challenge the existence of God. Show me the evidence of the birth of God. What was He before His birth? Does He exist because He possesses an inherent nature? It is not rational to claim that all things exist before His birth. If there is a birth, or a beginning, there should be an end. It is unreasonable to say that He is almighty. ... If, with knowledge, God created man and all things at His will, then did He create man blindly or ignorantly? How could He create sinful things, crimes, ignorance, and even blasphemers? This would be unreasonable. If He did all these things, it would be unreasonable that God sent people into exile, to make them suffer, rather than allowing them to stay in Paradise. How could God create men who do not respect Him?
  16. ↑ Science therefore, can never be the main support of Buddhism although it may act as a valuable auxiliary and much may be expected from uniting the two methods of investigation. Taixu: Science and Buddhism. In: Lectures in Buddhism Paris, 1928: 89.
  17. ^ "Scientific methods can only corroborate the Buddhist doctrine, they can never advance beyond it." Taixu, "Science and Buddhism." In: Lectures in Buddhism Paris, 1928: 89.
  18. ↑ If today, based on good knowledge of our minds, we can produce pure thoughts and work hard to accomplish good deeds. How hard can it be to transform an impure China into a Chinese pure land? ... All persons have this force of mind, and since they already have the faculty ( benneng ) to create a pure land, they can all make the glorious vow to make this world into a pure land and work hard to achieve it. Taixu: On Establishing a Pure Land on Earth. In: Complete Works. Taipei 1956: 427.
  19. ^ Don A. Pittman: Toward a Modern Chinese Buddhism. Hawai'i University Press, Honolulu 2001.

swell

  • Taixu: "Science and Buddhism." Lectures in Buddhism. Paris, 1928
  • Taixu: Taixu dashi quanshu. (The Complete Works of the Venerable Master Taixu), 20 vols. Taipei, 1956.
  • Don A. Pittman: Toward a Modern Chinese Buddhism: Taixu's Reforms . Hawai'i University Press, Honolulu 2001, ISBN 978-0-8248-2231-6 (English).
  • Holmes Welch: The Buddhist Revival in China. Harvard University Press, Cambridge 1968.

literature

Web links

Note: This article places the family name before the person's first name. This is the usual order in Chinese. Lǚ is the family name here, Pèilín is the first name.
personal data
SURNAME Taixu
ALTERNATIVE NAMES 太虛, 太虚, 呂沛林 (Chinese); Tàixū (pinyin); T'ai Hsü; Lǚ Pèilín
BRIEF DESCRIPTION Buddhist teacher, Zen master
DATE OF BIRTH January 8, 1890
DATE OF DEATH March 17, 1947