Daoism and Buddhism in China PDF

DAOISM AND CHINESE Chinese Religious Tradition BUDDHISM cont’d.  DAOISM  A note on terminology: many people have historically written the name of this religion as Taoism. However, many scholars now use Daoism. The...

DAOISM AND CHINESE Chinese Religious Tradition BUDDHISM cont’d.  DAOISM  A note on terminology: many people have historically written the name of this religion as Taoism. However, many scholars now use Daoism. The spoken name of the religion in Chinese makes neither quite a “T” or a “D” sound, but it is closer to the “D” sound for American English speakers. This is why the name was changed.  Daoism was heavily influenced by the ancient Chinese folk religion much like its rival Confucianism.  The practice of divination was especially important in Daoism.  Ancestor worship also played a key role, but it was not as important as it was in Confucianism.  LAOZI (OR LAO TZU)  Daoism has a founding figure much like Confucianism.  Daoism was founded by Laozi (between 575–300 BCE).  While there is little doubt that Confucius lived, there is considerable doubt that Laozi was a real historical figure.  The growing consensus is that Laozi is really a combination of several philosophers who lived over the course of 250 years. ▪ Laozi was probably invented around 100 BCE in order for Daoism to have a rival founder to Confucianism which had grown in influence by this time period.  He probably was invented to serve as the author of the religious text that serves as the foundation for Daoism. LAOZI Laozi riding on the back of a w a te r b u f f a l o a s h e r et i r e s i n to t h e r e a l m of the immortals.  DAODEJING  If Laozi did live, he is given credit for writing the foundational text of Daoism: The Daodejing (or Tao Te Ching).  “Dao” means “the way,” and “ jing” means “virtue.” ▪ So, the title of the text could be read as the “The Way and Its Virtue.”  The Dao and Jing make up two separate parts of this book.  We have evidence that parts of this book were composed at dif ferent times (over that 250 -year period) and the earliest examples seem to show the two main parts were switched. So, the real title might be “Virtue and Its Way.”  However, both parts and key and foundational to Daoism no matter the order they should appear.  ZHUANGZI  Zhuangzi was an actual historical figure who lived in the 4 th century BCE (300’s). ▪ He wrote the other main foundational text for Daoism.  The text is named after him, Zhuangzi. ▪ It offers a bit different perspective on how one follows the Dao and what is required a Daoist.  Together the Daodejing and Zhuangzi form the heart of what is referred to as Philosophical Daoism.  Like Confucianism, Daoism started as a philosophy of life that supplemented the ancient Chinese folk religion. ▪ Later additions led to it being a religion in its own right.  The later version of Daoism is called Religious Daoism and first formed around 180 BCE with the development of the Celestial Masters School.  KEY CONCEPTS OF DAOISM  Dao: “The One, which is natural, spontaneous, eternal, nameless, and indescribable. It is at once the beginning of all things and the way in which all things pursue their course.“ ▪ It can be seen as the flow of the universe.  Wu wei: “Without action” ▪ Daoist philosophy recognizes that the Universe already works harmoniously according to its own ways; as a person exerts their will against or upon the world, they disrupt the harmony that already exists. This is not to say that a person should not exert agency and will. Rather, it is how one acts in relation to the natural processes already extant. The how, the Dao of intention and motivation, that is key. ▪ It could be called a "creative quietude“ ▪ As one diminishes doing—here 'doing' means those intentional actions taken to benefit us or actions taken to change the world from its natural state and evolution—one diminishes all those actions committed against the Dao, the already present natural harmony. CREATIVE QUIETUDE This painting, Wind among t h e Tr e e s o n t h e R i ve r b a n k by Ni Zan ( 1 3 0 6 – 1 374 ) , is best known for the q u i et ud e a n d balance in nature it ex p r e s se s. C h i n a , Yu a n D y n a s t y ( 1 271 – 1 3 6 8 ) , d a te d 1363.  KEY CONCEPTS OF DAOISM  Pu: It represents a passive state of receptiveness. ▪ Pu is a symbol for a state of pure potential and perception without prejudice. In this state, Daoists believe everything is seen as it is, without preconceptions or illusion. ▪ Notice how this sounds similar to the Mindfulness meditation of Buddhism.  The Three Treasures: primary virtues in Daoism comprising Compassion, Moderation, and Humility. ▪ Notice the similar virtues in Confucianism  The universe: Daoist believe, the universe is in a constant process of re-creating itself, as everything that exists is a mere aspect of qi, which, "condensed, becomes life; diluted, it is indefinite potential.”  KEY CONCEPTS OF DAOISM  Qi is in a perpetual transformation between its condensed and diluted state. These two dif ferent states of qi, on the other hand, are embodiments of the abstract entities of yin and yang, two complimentary extremes that constantly play against and with each other and can not exist without the other. ▪ Qi (pronounced as chee) is the life energy of things or vital energy, like the Force in Star Wars.  Yin and yang: The Yin and Yang are not opposing forces (dualities), but complementary opposites, unseen (hidden, feminine) and seen (manifest, masculine), that interact within a greater whole, as part of a dynamic system. They are opposites that cannot exist apart from each other. QI A D a o i s t v i ew of the major nodal points in the human b o d y t h r o ug h which the qi flows.  KEY CONCEPTS OF DAOISM  Everything has both yin and yang aspects as light cannot exist without darkness and vice -versa, but either of these aspects may manifest more strongly in particular objects and may ebb or flow over time.  Yin is female and yang is male. ▪ They fit together as two parts of a whole. ▪ The male principle (yang) is equated with the sun: active, bright, and shining. ▪ The female principle (yin) corresponds to the moon: passive, shaded, and reflective. ▪ Male toughness was balanced by female gentleness, male action and initiative by female endurance and need for completion, and male leadership by female supportiveness. YIN AND YANG T h e y i n - ya n g symbol best represents the Chinese r e l i g i o us m e n t a l i t y. T h i s w o r l d v i ew r e c o g ni z e s d i f fe r e n c e s b u t also h a r m o ny among the d i f fe r e n c e s.  KEY CONCEPTS OF DAOISM  All the prior concepts come from Philosophical Daoism.  Later Religious Daoism adds a pantheon of gods. ▪ The Celestial Masters school of Daoism is an example.  Deities: Popular Daoism typically presents the Jade Emperor as the official head deity. ▪ Intellectual Daoists, such as the Celestial Masters sect, usually present Laozi and the Three Pure Ones at the top of the pantheon of deities.  Religious Daoists think of there being a very similar hierarchy of deities that rule Tian as there are human officials that control earthly kingdoms. ▪ The pantheon tends to mirror the bureaucracy of Imperial China. ▪ Deities also may be promoted or demoted for their actions. ▪ There is a Jade Emperor in control of Tian and a human emperor in control of the Earthly kingdom. DAOIST DEIT Y X i wa n g m u (Queen Mother o f t h e We s t ) i s one of the most p r o m in e n t f e m a l e D a o i st deities. She r ew a r d s h e r d ev o ut f o l l owe r s w i t h i m m o r t a l it y b y feasting them with magical peaches.  KEY CONCEPTS OF DAOISM  Daoists also believe in the concept of immortality, at least for some beings. ▪ This likely comes as an off-shoot of the Chinese folk religions use of ancestor worship. ▪ Your ancestors lived an earthly life and died and are now in Tian, which exists along side of the earthly realm. ▪ Immortality might have been a way to explain how long your ancestors (and eventually you) will remain in Tian.  While a number of immortals or other mysterious figures appear in the Zhuangzi, and to a lesser extent in the Daodejing, these have generally not become the objects of worship. ▪ However, they are still an important part of Religious Daoism.  Traditional conceptions of Dao (either Philosophical or Religious) are not to be confused with the Western concepts of Theism, or even Indian concepts of Brahman or samsara. ▪ Being one with the Dao does not indicate a union with an eternal spirit in, for example, the Hindu sense, or a mystical union with God in the theistic sense. DAOIST IMMORTAL A Daoist immortal flying t h r o ug h t h e c l o ud s , 17 5 0. Po r t r aye d i s the sage mother of Dongling, who studied the Way a n d c o u l d cure illnesses. O n e d ay, amidst a throng wishing to t h a n k h e r, she ascended to t h e c l o ud s.  ESSENTIAL TEACHINGS OF DAOISM  Laozi ▪ Wuwei (action without intention) ▪ Ziran (natural spontaneity)  Zhuangzi ▪ Xinzhai (fasting the mind/heart) ▪ Zuowang (sitting and forgetting)  WHAT IS ULTIMATE REALITY IN DAOISM? There is no almighty creator being, but there is a pantheon of gods. There is no demonic power to undermine God. There is no original sin as humans are born neither good nor evil, yet they are capable of both. The Dao is the ultimate reality.  HOW SHOULD WE LIVE IN THIS WORLD, ACCORDING TO DAOISM? Always be in harmony with the Dao. Always be natural and spontaneous, while in harmony with the Dao. Live a healthy and simple life. Live long (both on Earth and in Tian).  WHAT IS OUR ULTIMATE PURPOSE, ACCORDING TO DAOISM? Exemplify the Dao. Live life healthily. Love nature.  DAOISM AS A WAY OF LIFE Daoist Communal Festivals and Liturgies Zhai (fasts) ▪ A cleansing ritual. Jiao (communal offerings) ▪ To the Daoist Deities and to the Dao itself. INFLUENCE Daoist i n f l ue nc e i n East Asia.  BUDDHISM IN CHINA  The last major religion to be incorporated into the Chinese Religious tradition was Buddhism.  Theravada Buddhism tried to enter China around 300 BCE but was rejected for unknown reasons.  Mahayana Buddhist monks arrived in China around 100 CE and this version of Buddhism was much more readily accepted. ▪ It has some similarities to Daoism.  Over the course of about 500 years (100 – 600 CE) several new versions of Mahayana Buddhism developed in China and are among most followed versions of Buddhism today.  MAHAYANA BUDDHISM IN CHINA Three Mahayana Chinese Schools  1) Pure Land Buddhism ▪ Pure Land Buddhism believes in the existence of Celestial Buddhas. ▪ Main example: Amitabha Buddha (Amito, Amida) ▪ They are like bodhisattvas but exist in a celestial realm and not on earth. ▪ Pure Land Buddhists believes that if you devote yourself to following a specific Celestial Buddha and pray to this being before you die, then the Celestial Buddha will allow you to spend time with him in Tian learning how to be a better Buddhist. ▪ The hope is that this graceful action will allow you to have a head start on gaining Nirvana in the next life. ▪ You are essentially delaying the start of your next earthly life for a while so you can learn with a Celestial Buddha. ▪ Notice how this school seems to incorporate beliefs from Daoism and the Chinese Folk religion. This helped it to be very successful in China. ▪ This is one of the most followed schools of Buddhism today across the world. CELESTIAL BUDDHA Gilded bronze S i t t in g M a i t r eya i c o n. M a i t r eya (“Loving- kindness”) is t h e f u t ur e B u d d h a. L i ke Ro d i n ’s T h i n ke r, h e i s s e a te d o n h i s throne in deep c o n tem p l a t i o n with his hand to uc h i n g h i s chin. Three Kingdoms period, seventh century. National Museum, Seoul, Korea.  MAHAYANA BUDDHISM IN CHINA  2) Chan Buddhism (Zen in Japan ) ▪ Chan Buddhism claim that the only true hope you have of gaining nirvana in this lifetime is to fully devote yourself to meditative practice. ▪ Thus, practice is emphasized over doctrine. ▪ This school downplays the study of the sutras and the moral elements of Buddhism. ▪ Remember there is an eightfold path according to Buddha, so the study of the sutras and the moral elements are important for gaining knowledge of the four noble truths and for gaining enlightenment, but they are not as important as Mindfulness meditation (the last two parts of the eightfold path). ▪ Mindfulness Meditation is strongly emphasized along with individual effort to obtain a state of total concertation. ▪ There are some Zen monks who can slowly walk down a very busy Tokyo street in prayerful meditation without ever being distracted. ▪ Embedded video on next slide from the movie Baraka (1991). ▪ This is also a popular school of Buddhism, especially in Western countries. Koan practice  ZEN (CHAN) MONK V I D E O L I N K : H T T P S : / / W W W. YO U T U B E. C O M / WAT C H ? V = B A K AV _ Q LV T 8  MAHAYANA BUDDHISM IN CHINA  3) Tiantai Buddhism (Tendai in Japan)  This was truly the first Chinese form of Buddhism that developed around 550 CE.  It developed before either Pure Land and Chan, and it paved the way for those two schools to flourish.  Tiantai emphasizes study of the Lotus Sutra. ▪ Thus, there is a strong emphasis on doctrinal study in this school.  They developed their own style of meditative practice that would later have an influence on Chan Buddhism. ▪ It encouraged a very intensive style of meditation.  It also had a focus on using Bodhisattvas to help guide followers in both study and meditation. ▪ This would highly influence the Pure Land school.  This school has a small following in China and Japan today, but is almost unknown in Western countries. LAUGHING BUDDHA “The Laughing Buddha.” This form of M a i t r eya i s p o p ul a r i n China, where his fatness s y m b o li z e s prosperity and j oy. I t i s c u s to m a r y f o r B u d dh i s t s to rub his belly for good luck.  CONCLUSION  The Chinese Religious Tradition combines elements from their entire history to form a unique religious perspective.  The Chinese Folk Religion, Confucianism, Daoism, and Buddhism all have similarities to each other and have greatly influenced each other in China.  However, they are also sometimes very different from each other and occasionally give conflicting and competing viewpoints.  The followers of the Chinese Religious Tradition do not dismiss the conflicting views as a problem.  They embrace the conflict as an important diversity of views that mirrors the world. ▪ This is hard to conceive of for most Americans, as western religions and traditions have emphasized truth and logic and view incompatibility as a serious problem.