(初稿)
張尚德
各位先生、各位女士：
大家好：
【儒釋道的共通性】
今天有機會來到貴國緬甸，和印度諸多朋友一起討論重整復興佛教的問題，個人認識到，意義至為重大。
釋迦牟尼佛在菩提樹下悟到一切存在都是緣起性空、性空緣起，無不因緣生、因緣滅，最後祂又否定「本非因緣、非自然性」，而歸到觀世音菩薩的法門：
「上與諸佛菩薩同一慈力，
下與六道眾生同一悲仰。」
從而終至回歸自己本有的常樂我淨，起用則遊戲三昧。
各位先生、各位女士：
我們三國從來都是歷史悠久的佛教國家，特別是佛教傳入中國後，一直到現在，對中國的思想與生活，影響至深至遠至大。現在中國更積極重整和復興佛教文化。
中國在先秦以前，主要有儒、道兩家，他們都是源於易經，易經的中心思想是：
「一陰一陽之謂道，繼之者善也，成之者性也」。而最終歸於
絜靜精微。
所以儒家的中心概念，是強調止於至善與道的一以貫之。道家也說：道通為一，和「上善若水，故幾於道」。所以儒道兩家的原始文化，便是強調善的文化。
儒家強調做到「隨心所欲不逾矩」，而要無入而不自得。
道家則要縱橫宇宙，逍遙無已。
所以當印度的佛教一傳到中國，便與中國的儒家和道家一拍即合。不僅如此，印度的佛教在中國，更是向前發展，開花結果。因為佛家也是要歸到善和遊戲三昧，這和儒道兩家目的，是不謀而合的。
佛教是從中國漢明帝時開始傳入中國的，中經魏晉南北朝的玄學辯論，後，有嘉祥吉藏的三論宗和慧遠的淨土宗。其時的名文學家如陶淵明和謝靈運，都到廬山去會見慧遠大師。陶淵明還留下了詩偈：
「石頭橋畔虎溪東，夜叩柴扉謁遠公，
月到上方諸品淨，心持半偈萬緣空。」
到了隋唐，中國的大乘佛學，如天台宗、華嚴宗的完整系統便全部建立起來了。他們的學說一直深深的影響到中國人文學術領域。如現代大哲學家方東美先生，他的思想系統還是歸到華嚴哲學，述說了一本「華嚴宗哲學」大著。
又如Master南懷瑾先生，他更是盡全力統合佛教思想，特別是在禪宗和唯識這一部分。因此尚德這些年來，便全力和一些朋友，在研究佛法的唯識哲學，試圖和古今中外各國的人文思想，會合一起，俾建構一個統一性且在經驗上可行的思想系統。
至於談到中國唯識系統的建立，最需要一提的是：
唐朝玄奘到印度那爛陀寺留學，現在印度的那爛陀寺又恢復建校，我相信唐玄奘從印度傳到中國的甚深大乘佛法，假以時日，又會回歸到印度本土。
玄奘大師當年學成後歸國，帶回657部佛經。後來在唐太宗的大力支持下，譯出經論75部。當法師將譯好的《瑜伽師地論》一百卷，呈給唐太宗時，唐太宗看後至為誇獎，說：
九流十家跟《瑜伽師地論》相比，猶如大海裡面一滴水。
又十分稱讚玄奘法師是：
「松風水月，未足比其清華。仙露明珠，詎能方其朗潤。」
我們討論重整佛教的問題，我認識到其中最重要的是叢林制度的恢復，僧侶日常生活食衣住行的穩定資源，不受任何干擾，要做到人淨、事淨、物淨，有符合現代文明的規範與教制。俾假以時日，成就更多見地、行願、工夫一等的高僧。
接著，想在此大聲一問的是，。
佛法究竟是什麼？
佛法是從人的身心出發，親自去檢証、了解自己的主觀與客觀世界究竟是什麼。說它是唯心、唯物、或心物合一等等，這都是語言層次的描述，往往無關自己存在的究竟實際。
佛法是不可思議境界。
所謂「不可思議境界」，意指人不只是透過意識、感官、理知等身心的表面層次，來認識身心的主觀與客觀，而是當超越這些後，另一層莊嚴寂靜的常樂我淨世界，便為之出現。
佛法是講欲界、色界、無色界三層的多重世界。從佛法某些理論系統來看，在華嚴經所展示的世界，是彌勒菩薩的彌勒內閣，那裡重重無盡、無盡重重，華美至極。
阿彌陀經所展示的極樂世界，顯示出無盡的安然、莊嚴與高貴。
佛法無論是大乘、中乘、小乘，都是展示不可思議境界的。因為佛法所展示的，是不可思議境界，所以一傳到中國，便和儒家的「天何言哉，四時行焉，百物生焉。」與道家的「道通為一」相融在一起。
要達到這種不可思議境界的方法很多，最重要的是：
「言語道斷，心行處滅。」
達摩大師說得好：
「外息諸緣，內心無喘，心如牆壁，可以入道。」
因為與萬物一切的存在合而為一，而又超越之，宇宙、天地客觀一切人事物的存在都予以超越。並在氣住脈停方法中，內觸妙樂、常光現前。
中國南懷瑾大師說：
「儒家是糧食店，道家是藥店，佛家是百貨店」。
依這一理解，尚德認識到：
「儒家是在一切中維護一切；
道家是在一切中調整一切；
佛家是在一切中超越一切；」
人的本身本來就有這些境界，所以中國禪宗六祖惠能大師證道後說：
「何期自性本自清淨；
何期自性本不生滅；
何期自性本自具足；
何期自性本無動搖；
何期自性能生萬法。」
成就了上面所說的，就相應著中國傳統所說的「道」。
道究竟是什麼？
老子和維摩詰都說：
「道，不可說、不可說。」
道無所不在……。
老子說：
「有物混成，先天地生。吾不知其名，字之曰道。」
禪門也說：
「有物先天地 無形本寂寥 能為萬象主 不逐四時凋」
釋迦牟尼佛在靈山會上傳法，祂說：
「吾有正法眼藏，涅槃妙心，實相無相，教外別傳」。
又說：
「法本法無法，無法法亦法，我說無法時，法法何曾法。」
【東西文明的差異】
各位先生、各位女士，在此我想起了：
美國哈佛大學杭亭頓教授於一九九三年夏，在「外交事務」期刊上發表「文明的衝突」一文，認為人類最後導致戰爭的根本原因，主要不是意識型態，而是文明的衝突。
他錯了。
理由有兩點：
第一、人類社會自古以來，都是意識型態創發引領行動。而非現成的種種行動來塑造引發意識型態。
英國哲學家懷德海著的「觀念的探險」（”Adventures of Ideas” by Alfred North Whitehead, February 1861 – December 1947），便說明這些。
例如說數學座標的零。沒有零的概念，可以說也不可能有數學。而在實際事物上，並找不到一個是零的東西。又如佛法，特別是大部分大乘經典，都在談空。而實際上，事物是因為成住壞才有空，並沒有一個其他的實際事物為空。所以佛法很多經典與論，最後將空也否定而超越之。
值得一提的是，哲學上的體，也就是物自體，佛法叫做「自性」，自性本空，也就是並沒有一個實際東西叫「體」。這就難怪德國大哲康德（Immanuel Kant, April 1724－February 1804）說：「物自體是不可知的。」然而透過佛法，特別是禪宗的証量，就可証到物自體究竟是什麼。究竟是：
是諸法空相。
也就是禪門所說的：
自性本空，了不可得。
再要提的是：
釋迦牟尼佛說：
一切一切的存在，都是有一種極微細的甚深難測所引導的，那就是：
阿陀那識。
祂說：
「阿陀那識甚深細，一切種子如瀑流。」
阿陀那識是一切存在的起始、過程、轉折與歸結，且隱含了人的不明瞭意識在其中。其發展也蘊藏著善惡與物質因素。
東西方文明最大的差異，主要的是對存在的創始，在觀念上的解釋不同。西洋傳統上認為是上帝造的，佛法則認為無主宰、無作者，是阿陀那識，中國則認為是陰陽之道。
杭廷頓錯的第二個原因，過去許多文明的差異，是常常導致戰爭的。問題是：際此二十一世紀科技文明的發展，整個人類處於不可分割的一團一聚。如果現代文明繼續衝突下去，那人類的命運就難了。不說核子戰爭可將人類毀滅，假使地球繼續污染下去，也會把地球搞垮。
文明的認同與差異，往往是心理和物質的熏習構成的。習氣構成種子，種子又化為現行。所以說現行熏種子，種子生現行。未來整個人類的發展，要有前途，必須建立在善法文明的種子與習氣上。
人類的文明不能再繼續衝突下去。只有全世界相忍圖成，努力設法建構一個互助合作、共生、共存、共享、共榮的和諧社會。如此，人類才有前途，才有希望。
德國哲學家叔本華（Arthur Schopenhauer，February 1788－September 1860）說：人類歷史，翻開一頁，就知道全部，無非是欺騙、掠奪和屠殺。
歷史有一部分是如此的。但是，際此二十一世紀，全世界因著交通的異常發達，世界各國之間，幾可朝發夕至。又因科技進步，物質文明的萬物萬類，已經幾近相似統一。科技知識的理論與實際，在全世界可謂已經非常交會融通了。這一切等等，都說明一個事實，人類的種種，本來是一家的。宇宙只有一個，地球也只有一個，全人類都生活在同一個地球領域中，都是相同的地球人和相同的宇宙人。所以實際上大家都是事同、理同、心同的。過去人類各國因為文明的差異，和人事物的種種爭端，戰爭、掠奪、欺騙不斷，可說是整個人類的不幸。現代文明的進展，已經說明，絕對不可能像過去一樣，用戰爭解決文明的衝突。戰爭只有毀滅，人類未來和現在，除了和平以外，絕無它路。
【建設共生共存共享共榮的和諧社會】
古今中外往聖先賢的學說，都是建立在和平的理想上。釋迦牟尼佛和中國的老子，都強調無諍。所以佛法說：
是法平等，無有高下。
孔子寫了一部歷史的書：「春秋」，也是反對戰爭的。
耶穌承擔人類的苦難，釘死在十字架上，適足表現無諍的實際風範。所有的大政治家、大科學家，也無不強調這一點。愛因斯坦認為宇宙的存在是和諧的。只有無諍才能和諧。印度的甘地與南非的曼德拉，都展示出一種為人類和平正義奮鬥的至真至美的風格。
佛教從來是愛好和平的，和平的基礎首先在人類把自己的心理變得健全。釋迦牟尼佛說得好：
放下一切煩惱，去掉貪心、抹除仇恨與慳吝，努力戰勝自己，莫去戰勝別人，接受真理，回歸妙樂。始終契應自己本來有的莊嚴寂靜、勤勞、節儉、吃苦、包容一切，民胞物與，誠於人，誠於事，誠於物。視一切眾生是自己的親人，愛別人像愛自己和愛自己的子女一樣。
世界就自然太平了。
一個國家，千萬不要自己只有一百塊錢，卻跟別人借一百五十塊錢過生活，或者將白紙印成無可兌現的鈔票。人和社會，必須在經驗上看好有與沒有，才能將生活過安穩。
未來人類的世界，要清明和理性，不能老是找鼓掌和說YES的人，要找具有人品、風格和道種智、一切智、一切智智者，來經營和治理世界，這樣人類才有前途。
有蘇格拉底所認知的：
「我不知道什麼，我只知道，我不知道什麼。」之認知態度，和孔子的：
「知之為知之，不知為不知，是知也」的學習方法，對於去除自己的無知、狂妄與幻想，是至為重要的。人的不安和不得滿足，實在是由於自己的無知、狂妄與幻想構成的。
在佛教和道門文化中，有太多的修士，連小學都沒有進過，有的還是孤兒，只因他們在謙虛中，對自己作了深度的認知與反省，才徹底的了解了自己究竟是什麼，從而在人格上完整，且成為通天通地的高士。
當一個時代的文明，陷在衰敗和變遷時節中，若仍然還有一絲空隙，允許高士和聖哲，作不幸紊亂時代的中流砥柱，那人類才有一線希望。否則，絕對還是陷在庸俗、爭奪與廝殺中。
【民主、自由與和平】
各位先生、各位女士：
尚德曾試圖研究、了解與投身於西洋發軔的自由民主，翻譯過英文本「革命的剖析（”The Anatomy of Revolution” by Crane Brinton, 1898 - September 1968）」、「開放的社會及其敵人」（”The Open Society and Its Enemies” by Karl R. Popper, July 1902 – September 1994）、「自由的哲學」（”The philosophy of freedom” by Robert K. Woetze, December 1930 – September 1991）、「到奴役之路」（”The Road to Serfdom” by Friedrich Hayek, May 1899 – March 1992）等深談自由民主的書。因此，特地向各位報告一點我對這方面的認識。
如果自由和民主成為世族、政黨和財團，一而三、三而一所操縱和把持，而人民只是投票的工具，那這種自由民主是毫無意義的。
民主與自由的目的，無非是要達成社會的開放、正義、尊嚴與博愛，讓人人平安的過日子。
尚德更要說的是：
中國人文精華文化的最高峰，就是讓全民得到普遍一致的自由民主，那就是中國幾千年前的「禮運大同篇」中說的：
大道之行也，天下為公。
選賢與能，講信修睦。」
聯合國成立所希望成就的目的，也就是中國歷代精華文化所展示的目的。這也正是現在中國全力奮發的目標。
從自由民主所要達成的精義來說，即人人生活在自由、正義、共享的生活中，佛教僧團的六和敬（身和共住、口和無諍、意和同事、戒和同修、見和同解、利和同均），是真正的自由民主之實現，也可以作人類社會實現自由民主的參考。如果各國人民都能學習做到像佛教的六和敬，世界就太平了。
各位先生、各位女士：
謀求與維護世界和平，是地球每個人天生的責任。戰爭只是毀掉一切，並不能解決任何問題。當此世界文明仍有著差異之際，就應該努力在各方面化異求同。化異求同的方法，諸如：宣傳加強人類和平理念的教育，建立共同的世界語言，確立全人類皆應遵循的正確人生觀，世界各國建立真正合乎人道平等的制度、和諧講理有禮的行政機制。自由與民主必須在真正公正的法律制度上實現；沒有健全法律的自由，會影響人的生活；沒有真正選賢與能的民主，會形成權力的濫用與選舉的庸俗和荒謬。只在個人或政黨的一時私情私利功利上，搞欺哄群眾的自由民主，這也是一種最大的罪惡。
如果自由民主的制度，也能成為一種權威。這種權威，絕不可以成為剝奪和剝削大眾應有的共享共有和諧社會之工具。因此，真正自由民主或任何社會制度與生活的實現，還是脫離不了人在道德良知上的自覺，人是有良知良能的。
道德是人類生活社會的基礎。
良知良能是為人的根本。
物質生活，一定要落實在道德規範上。
德國大哲學家康德說：
道德是無上律令。
因此將一種大公無私、真為社會大眾服務的公民道德教育，灌進到自由民主或其他政治制度中，應該是整個人類必須走的道路。
世界各國的經濟制度，也應在聯合國的機制護持與監督下，共護、共愛、共節、共享資源，讓經濟金融的開發、匯率與消費，保持全世界持久的穩定。人民的生活與世界商業的運行，才能安穩。如此和平的世界，才得以落實。這也是人類未來唯一的前途之道路。
如此世界和平，佛教和一切宗教才能安定。
在維護與發展世界和平中，人類便能歸到「人人為我、我為人人；己所不欲、勿施於人；己所欲、施於人」的高貴人性，最後人人都有機會歸到本來有的至真、至善、至美的智慧光明中。從而與一而三、三而一的真善美統一在一起。
真，凡存在必真，一切的真本來在自己四周。和悅而超然的契應存在的究竟，就是美；愛護和珍惜真與美，便是善。真善美是三而一、一而三的，整個人類和社會本來有能力也有機會，創造真善美的世界的，當今之世的此刻，正是把握這一機會的時候了
如果只是像以前人類錯誤的歷史進展一樣，還多是戰爭、欺凌與搶奪，不平與顛倒，那人類就不知依於胡底了？
人和社會，對未來人類的共同命運，若無高貴可行且落實的理想，那會如何？
釋迦牟尼佛和一切中外往聖先賢說得好：
這全在人性本身的自覺與修為。
人本來是光明的。
中國的道家說：「和光同塵」。
儒家主張：大人應與日月合其光明。
基督教新約聖經約翰福音第一章也說：生命原來是在光明中。
佛法更是主張無盡的大光明。
各位先生、各位女士：
讓我們大家努力生活在最高智慧的光明中，讓我們隨時隨地永遠與至高、至尊、至上的釋迦牟尼佛的大光明同在。
因為我來自宇宙，來自地球，我是人類一份子。因此，我愛宇宙、愛地球、愛人類。
我來到這裡，
我當然愛緬甸，
緬甸
本來就是一個
永遠愛好和平
的高貴國家，是中國可愛可敬的好鄰居。
我希望人類永久和平，人人高貴。
各位先生、各位女士：
在此我想起了中國的孫中山博士。當西洋帝國主義侵略全世界，孫博士在離開人世的時候，說要聯合世界上以平等待中國之民族，和平、奮鬥、救中國。尚德在此呼籲：
讓我們和平、奮鬥、救全人類。
最後我再重述四個重點作個總結：
(1) 唯識是各種哲學思想的統一，而且是幫助達成世界和平的唯一出路。
(2) 我們只要和平，不要戰爭。
(3) 人類絕對不可以有剝削行為。
(4) 我們最終是要建立一個理性、正義、公平和有禮、合乎人性的社會。
謝謝大家。
My hope for the future of Mankind
(First Draft)
Chang Shongte
Ladies and Gentlemen:
Good morning, everyone:
【Commonalities of Confucianism, Buddhism and Taoism】
It is my great pleasure to visit your esteemed country Myanmar to discuss the relevant issues of reformation and revival of Buddhism together with many friends from India, which to my knowledge is a very significant event.
Sakyamuni Buddha was enlightened under the Bodhi tree. He said:
“All beings have the possibility to attain the wisdom and perfectness of Buddha. But they were too attached to delusions to get enlightened.”
Buddha realized that the origin of all existence lies in emptiness while emptiness manifests all origins. The gathering and disappearing of karma are subject to conditioning. Finally He also denies the "non-conditioning, non-naturalism," and goes to the Avalokiteshvara Bodhisattva's Dharma, which is:
“To unite above and gain strength of compassion equal to that of all Buddhas.”
“To unite below and gain a kind regard for six types of living beings."
To arise all ideas naturally, show their utilization very leisurely within the scope of Samadhi and eventually regress to their innately everlasting happiness and pure land.
Ladies and Gentlemen:
We, three countries - Myanma, India and China -, have always been Buddhist countries in our long history, and ever since its propagation to China, Buddhism has been playing key roles and having significant impacts on Chinese thought as well as people’s life. Nowadays China is more actively in restructuring and revival of Buddhist culture.
The mainstreams of Chinese culture prior to Qin dynasty (221-206 BC) were Confucianism and Taoism of which their philosophical roots are derived from the I-Ching (the Book of Changes).
The fundamental thought of I-Ching is:
“The successive movement of the inactive and active operations constitutes what is called the course (of things).
That which ensues as the result (of their movement) is goodness;
That which shows it in its completeness is the natures (of men and things).”
“I-Cheng” eventually regresses to its unity and origin, which is:
Purity, calmness, precision, fineness.
(Qie Jing Jing Wei in Chinese).
Therefore, Confucians, referring to their main concept, emphasize heavily on the final goal of pure goodness and the consistent track of Tao. Taoism also said: “all things are comprehended in their unity” and “The greatest benevolence is like the nature of water, which is close to Tao”. Thus, both Confucian and Taoist stress the culture of goodness in their primitive teachings.
While Confucians aim at “contentment in all places”, Taoists on the other hand try to reach a realm of liberation in the universe and wander in leisure beyond the extreme.
So when Indian Buddhism propagated to China, it well matched with Chinese Confucianism and Taoism. Moreover, Indian Buddhism has been moving forward, flowering and fruiting in China. Buddhism eventually returns to benefaction and Samadhi which coincides with the purpose of Confucianism and Taoism.
Buddhism was introduced to China during the reign of Emperor Ming in Han dynasty (28－75). After metaphysical debate in the Southern and Northern Dynasties (220—589), Jiaxiang Jícáng (549－623) of three Sastras sect and Huiyuan (334－416) of the Pure Land sect of Buddhism arise. At that time, some famous writers such as Tao Yuanming and Xie Lingyun often visited Patriarch Huiyuan in the Lushan. Tao Yuanming also left a poetic verse:
"Beside the stone bridge in the East of River Hushi,
Knocking the door in the night to visit Master Yuan,
Heavenly moonlight silence everything,
Meditating half verse and transcending all. "
Till the Sui (581—619) and Tang (618-907) dynasties, the monarchy system of Chinese Mahayana Buddhism, such as Tiantai School and Huayan School, was completely set up. Their doctrines have deeply affected the Chinese humanities and civilization in academic field since then; one example is that Professor. Thomé H. Fang (1899-1977,) a contemporary philosopher, finally found he cohered with the Avatamsaka Sutra and delivered lectures on an immortal book of “Philosophy of the Avatamsaka Sutra School”.
Another example is the grandmaster Nan Huai-Chin (1918-2012) who made every effort to integration of Buddhist thought, especially in the part of Chan and Consciousness. Therefore I and my friends in these years, have done our best to research and study in the field of Consciousness philosophy (Vijnaptimatra), trying to integrate Dharmas with thoughts of civilization of many countries and of ancient and modern time. We hope to construct a unity and empirically feasible system of ideology.
As to the establishment of Chinese Consciousness systems, it is worth mentioning about Tang Xuanzang who once left China for the famous Buddhist learning center at Nalanda Monastery of India to study Buddhism; Nalanda’s ruins after revival efforts is now offering academic courses, I strongly believe that the profound Mahayana Buddhism Tang Xuanzang brought back to China from India will return to India sooner or later.
The grandmaster Xuanzang returned upon graduation with 657 Mahayana and Hinayana texts. Afterward, under support of the Emperor Taizong (598-649) of Tang, he translated 75 scriptures. Once completed translation of “Discourse on the Stages of Yogic Practice” (Yogācārabhūmi-śāstra) in 100 volumes, he presented to the Emperor Tang Taizong and was greatly praised:
“All texts, scriptures, doctrines and theories of various kinds from other schools when compared with the Yogācārabhūmi-śāstra are like a drop of water inside the sea."
Again, Tang Taizong spoke very highly of him:
“His purity and nobility exceed the cedar in winds and the moon in water;
His elegance and grace surpass the fairy dewdrops and the bright pearls.”
In reforming Buddhism the most important thing is to reestablish the monarchy system, under which monks could concentrate on their studies with no interruption or discontinuation on their monarchy operating resources. An idealistic monarchy is only of pure people, pure things and pure matters and is compliant with the fundamentals and doctrines of religion and academic curriculum of modern civilization. In a long term it is fairly anticipated that we may have more first class monks with great insights, pragmatic practices and achievements from such monarchies.
Then, I like to speak out loudly here: “What ultimately is Dharma?”
Dharma starts with an individual’s self-examination and corroboration of his human body and mind, and full understanding his own definition on the subjective and objective world. Descriptions such as idealism, materialism, and/or the unity of mind and matter, etc., are purely linguistic terminology, yet unfortunately hardly touch the ultimate and genuineness of self-existence.
Buddha Dharma is an inconceivable realm. It is with neither dominator nor creator.
The so-called " inconceivable realm ", which refers to people not only go through but also go beyond awareness, sensory, and rational judgment and other superficial aspects in order to understand the subjective and objective of their own physical body and mindset; Once transcended, an everlasting happiness and pure land of solemnness and tranquility will naturally appear.
In the doctrines of Buddhism, there are three categories of universes, which are the multiple universes of desire, form and formlessness. From the perspective of some Buddhist theory, the world demonstrated by Huayan Sutra, is the gallery of Bodhisattva Maitreya. The gallery is boundless and limitless, extremely gorgeous in its scope.
The pure land described in Amitabha Sutra, is in a realm of boundless peace, solemnness and nobleness.
Whether it is Mahayana Buddhism, Pratyeka-buddhayana or Theravada, each shows its own inconceivable realm. Indeed, Buddhism shows the inconceivable realm. Once propagated to China, it joined together with "Beyond the description, seasons rotates and creatures of being born” 「天何言哉，四時行焉，百物生焉。」of Confucian thought and “all things are comprehended in their unity” 「道通為一」 of Taoism.
There are many approaches to achieve this inconceivable realm, the most important one is:
" Transcendence of words and thoughts”
Well said by the grandmaster of Bodhi-Dharma:
" Ceasing all external conditions, being free from internal turbulence,
with a steel heart, you can enter into the realm of Tao.”
「外息諸緣，內心無喘，心如牆壁，可以入道。」
As all of existences has been united into one, and further be transcended, the universe as well as all of existences such as people, matters and material in the world shall be surpassed. This leads to an experience of the internal sublime bliss and the revelation of ontological light, if “holding Qi (炁) and stopping vibrations” approach is so applied.
Ladies and Gentlemen:
It is worth noting that the grandmaster Nan Huai-Chin of China said:
"Confucianism is like a food shop, Taoism is like a pharmacy store, and Buddhism is like a department store."
Based on the aforementioned, my understanding is:
"Confucianism lives in and maintains all of all; Taoism lives in and adjusts all of all; Buddhism lives in and transcends all of all."
People have their inherently own metaphysical domain, so the 6th Patriarch Hui-neng of China said after enlightened:
Just like the self-nature is innately self-purified;
Just like the self-nature is innately not in a birth and death;
Just like the self-nature is innately complete in itself
Just like the self-nature is innately immovable;
Just like the self-nature is able to perform million laws.
Once accomplished the aforementioned, it would certainly be in correspondence to Tao of Chinese tradition.
What ultimately is the Tao?
Lao-Tzu and Vimalakirti said:
"Tao or Truth cannot be put in plain words, it is inexplicable."
Non-dual Dharma transcends words. That is the most supreme and upmost truth.
Tao is nowhere but everywhere.
Lao-Tzu said:
"There are things mixed, congenital exists; I do not know its name, I name it Tao."
There is a Chan poem to describe Tao:
"There is something prior to the existence of heaven and earth. It is invisible and lonely. Master all things, but not fall in four seasons."
Once Sakyamuni Buddha was lecturing at Lingshan (Spiritual Mountain), He picked up a flower and held it speechlessly and attempted to imply in a subtle way that:
“I have the right dharma which is hidden in the mysterious wonderful world of Eye.
It is Nirvana and ontological Mind; They are an ultimate reality which is formless; At this time, I deliver all of these to Maha-Kashapa. ” 「吾有正法眼藏、涅槃妙心、實相無相、付囑摩訶迦葉。」
Further He said:
“Dharma arises from non-dharma. 法本法無法
Non-dharma interacts with dharma. 無法法亦法
Now I preach the non-dharma, 我說無法時
When everything is transcended, dharmas and non-dharmas are merged and surpassed.
法法何曾法
【Differences between Eastern and Western Civilization】
Ladies and Gentlemen:
Here I recall that
Harvard University Professor Huntington (1927-2008) in the summer of 1993, in "Foreign Affairs" journal, presented an article "The Clash of Civilizations," claiming that the root cause leads to mankind's wars is not an ideological reason, it is primarily due to a clash of civilizations
He was wrong for two reasons:
First, historically, it was always ideology (consciousness) that drives and leads to various movements, not the opposite way.
The same views were also stated by a British philosopher, Alfred North Whitehead (1861 –1947), in his book entitled "Adventures of Ideas".
Take zero of coordinates in geometry for example. Without concept of zero, it is very fair to say that there can be no mathematics. In actual practice, there is no such thing that can be termed zero. As for Buddhism, especially most classic sutras of Mahayana are referring to emptiness. In reality, object or material has to go through the process of arising, abiding, ceasing and then emptiness; thus there is no other practical object or material that is empty from the beginning. As stipulated in many classic sutras and doctrines of Buddhism, emptiness is not there and has to be transcended.
It’s worth mentioning that thing-in-itself, the philosophical “essence”, is known in Buddhism as “self-nature” which is originally empty. That is, there is not any actual thing known as “essence”. No wonder that great German philosopher, Immanuel Kant (1724 - 1804) said: “Ontological entity is unknowable.” However, by Buddhist realization, especially that of Chan School, it’s possible to witness what exactly thing-in-itself is. Exactly,
All dharmas in themselves are emptiness.
Moreover, Shakyamuni Buddha said that all existences are steered by an extremely subtle profound-mystery, which is:
Adana-vijnana.
Buddha said: “The Adana-vijnana, which is extremely profound and subtle, proceeds with all the seeds (Bija) like a violent torrent.”
Adana-vijnana is the origination, process, transformation and fruition of all existences, and embodies unclear consciousness of human beings. Its development also contains goodness, wickedness and material elements.
The vast difference between East and West Civilizations is the ideological interpretation on the origination of existence. Western tradition believes in the creature of God; Buddhism considers it not to be dominator or creator but Adana-vijnana; China regards it as the Tao of Yin-Yang.
Second, difference of civilization often brought about war in the past. The problem is that humankind is an inseparable bunch due to the development of scientific civilization in the 21st century. If the clash of modern civilizations continues, the destiny of humankind will be disastrous. Not to mention the apocalyptic nuclear war, even continual pollution will ruin the earth.
The identification and difference of civilization are usually composed of mental and material perfumation. Especially, the habit energies form seeds, and the seeds transform into manifestly operatings. This is known as that “manifestly operatings perfume seeds, and seeds produce manifestly operatings”. The promising development of humankind in the future must be built on the seeds and manifestly operatings of good civilization.
Humankind should not sustain the clash of civilizations. The way out is that all people in the world abides each other to constitute a harmonious society of cooperation, symbiosis, coexistence, communion, and common prosperity.
Only in this way humankind can have future and hope.
German philosopher Arthur Schopenhauer (1788 -1860) said:
"Simply open one page of history and you know it all, it is nothing but deception, looting and killing."
Part of History demonstrated like such. But in the twenty-first century, the transpiration of the whole world is highly developed. Travelling hours are reduced and one can easily go to visit any nations for a short period of time. In addition, because of the progress of science and technology, all kinds of material development are getting similar everywhere in the world. The knowledge and applications of science and technology are shared and correlated closely. All of these state a fact that we live in the same world. There is only one World and only one Earth. All of humanity lives in the same field of the Earth. We are Earth Person as well as Universe Person. Actually we share the same things, the same noumena and the same heart. We are in one universe and on one earth, so we are one family. Sharing the same destiny in the future, we are the world and will still be the families certainly.
In the past, many conflicts, wars, plunder, and deception happened all the time due to the differences of civilizations. It was a pity for all human beings. However, the progress of modern civilization has shown that it is no longer possible to resolve the clash of civilizations by waging a war as people did in the past. War only leads to destruction. Without peace, mankind has nowhere to go in the future.
【Build a harmonious society of coexistence, sharing and prosperity】
The doctrines of all sages at all times and all places are built on the ideals of peace. Sakyamuni Buddha in India and Lao-Tzu in China all place emphasis on no dispute. So Buddhism said:
All dharmas are in equality without differentiation.
In the Annals of "Spring and Autumn" written by Confucius, It is commented that there was no war for justice in spring-autumn period (770-476 B.C.). Confucius also opposed the warfare.
According to him, there were 36 regicides incurred and 52 kingdoms subjugated in 242 years during the Chinese Spring and Autumn Period (770-476 B.C.).
Besides, Jesus took a heavy task upon salvation to save people and was executed by crucifixion. That is the real style of no dispute. All of great politicians and scientists stress this point. Einstein (1879-1955) believed that the universe is a harmonious existence. Only the one without dispute can live in harmony. Gandhi (1869-1948) in India and Nelson Mandela (1918-2003) in South Africa, both fought for world peace and justice in their style of Truth and Beauty.
Buddhism always promotes peace. The primary foundation of peace is that human beings are mentally sound. Sakyamuni Buddha said:
Put down all worries. Remove greed, hatred and stinginess. Fight against self but not against others. Accept the truth and return to Amazing Joyfulness. Always correspond to one’s own Majesties and Quiescence, diligence, thrift, tolerance and accommodation for all. Treat people as sisters and brothers and all things as my kinds. Be honest with people, things and matter. Treat all living beings as family members. Love others as if they were ourselves and our own children.
Then, the World is naturally in peace.
A country shall not borrow money more than its government can actually pay off, and its government cannot just print white papers into money for living. People must know where their positions are and what outcomes can be expected from the past experiences before taking any actions, thus they can live peacefully.
In the future, one should be clear-minded and rational. Not go along with flattering people and yes-man. But look for somebody with character, style and wisdom (such as wisdom of types of paths 道種智, wisdom of comprehensiveness 一切智 and wisdom of omniscience 一切智智) to operate and govern the world. In this way, humans can have future and hope.
The attitude of knowing of Socrates’ “I do not know anything; I only know that I do not know anything”, and the method of understanding of Confucius’ “Holding what you really know and allowing what you really don’t know --- this is understanding” are very important to remove one’s own ignorance, arrogance and fantasy. Thus, the uneasy and dissatisfaction of human beings are mainly due to the composition of their ignorance, arrogance and fantasy.
Many Buddhist and Taoist ascetics who did not receive primary school education and basic family affection, especially some were even orphans. Those ascetics with a modest attitude had a deep perception and examination on themselves, found out ultimately who and what they are, perfected their personality and eventually became knowing-all wise men.
When the essence of civilization is deteriorating in this dynamic era, the future of mankind is in jeopardy pessimistically unless opportunities are rendered to those wise men and sages who could turn out to be the mainstay and saviors of the world; if not, the world will still be full of vulgarities, robberies and killings with no doubt.
【Democracy, Freedom and Peace】
Ladies and Gentlemen:
I once tried to study and understand Western liberty and democracy in its beginning stage and devoted myself to translating many English books related to liberty and democracy in depth into Chinese, such as "The Anatomy of Revolution " (by Crane Brinton, 1898 - September 1968), " The Open Society and Its Enemies" (by Karl R. Popper, July 1902 - September 1994), " The philosophy of freedom " (by Robert K. Woetze, December 1930 - September 1991), and " The Road to Serfdom "(by Friedrich Hayek, May 1899 - March 1992). Therefore, I like to share with you my thought on this subject:
If freedom and democracy are manipulated and controlled by clans, political parties and consortia, or if people just become voting tools, such kind of freedom and democracy is indeed meaningless.
The purpose of democracy and freedom is simply to achieve an open, justice, dignity and globe love of society, and let people enjoy peaceful life.
Unfortunately ever since Marx and Engels published the Communist Manifesto In 1848, the communist revolution has no great solutions to the peace of humanity. In theperiod of time, Europe as well as America was devoted to the development of a so-called "free and democratic society". Again, other than moving upward to a high degree of commercial exploitation, they simply could not find a society of righteousness, justice, freedom and democracy. According to Russian communist leader Lenin, the governmental system which is currently employed by major countries in the world still has its authenticity, that is:
"Imperialism is the highest stage of Capitalism."
There are many countries around the world now, and because of their narrow-geographical nativism, traditional prejudices, and economic exploitation and malfunction of government administrative system; the shadow of imperial capitalism and capitalistic imperialism has not been disappeared; among them, the United States is the worst.
More importantly, what I want to say is:
The climax of human essence of Chinese culture is to let all of people have equal treatment universally in a society of freedom and democracy, as described in "Liyun datong" - a book chapter of thousands of years ago in China.
“When the Great Tao (perfect order) prevails, the world is like a Commonwealth State shared by all people; selecting and appointing the wise and capable men; Honesty and trust are promoted, and good neighborliness cultivated.”
What the United Nations wishes to accomplish for its set-up purpose, is coincidently identical to the ultimate goals of the essence of ancient Chinese culture. This is also what China is now fully striving for.
In realization of the essence of freedom and democracy, people shall enjoy life of freedom, justice and co-sharing, which is the same as the Buddhist’s Six Harmonies （六和敬 - 身、口、意、戒、見、利）. That is, a unity of manner, chanting, idea, practices of purity, view and benefits. This can also serve as a good reference to the real freedom and democracy for the mankind. Further, if people from different countries can learn and practice the Buddhist Six Harmonies in their daily life. The world shall be then in peace.
Ladies and Gentlemen:
Seeking and maintaining world peace is the inherent responsibility of every person on the Earth. War just ruins everything and cannot resolve any problems. While there are noticeable differences in civilization among countries in this world, we should strive to seek common grounds in all of the different aspects, such as propaganda and reinforcement of ideological education of world peace, the establishment of a common world language, the correct outlook on life for mankind, a truly humane system of equality and a harmony, reasonable and courteous administrative structure. Freedom and democracy must be implemented in a real and fair legal system.
Without a sound legal system and democratic mechanism, it would bring negative impacts vividly upon people’s life; Failure to select the wise and capable public servants leads to abuse of absolute power and ends up with an absurd and ridiculous election. It becomes a fake freedom and democracy to deceive and fool around the masses. At the same time, it is to satisfy utilitarian interests of individuals or political parties which indeed is one of the greatest evils.
If a free democratic system can be regarded as an authority, this authority shall never become a tool to deprive and exploit a co-owned, co-shared and harmonious society that is entitled to the public. Therefore, it is not possible to achieve genuine freedom and democracy, a sound social system and humane life, without awaking of the moral self-consciousness. Human being has a born nature of benevolent consciousness.
Morality is the foundation of human life of the community.
Benevolent consciousness and benevolent practice are fundamental elements of human’s behavior.
Materialism has to be adhered to the code of ethics.
Philosopher Immanuel Kant of Germany said:
Moral is the supreme law of human being.
Therefore importation of a selfless, civic and moral education seriously for community service to freedom and democracy or other political system shall be the sole way for the whole human being.
Economic systems of each country in the world should also be assisted, protected and supervised under the mechanism of the United Nations, of which countries collaborate with a global concern in protection, conservation and utilization of the natural resources on Earth, as well as the economic and financial development, exchange and consumption to maintain a continuing stability worldwide. Thus, a peaceful world can be fairly anticipated. This is the only way out for the mankind in the future.
As our world is in peace, Buddhism and all religions are then stable with no turmoil.
In maintaining and developing the world peace, everyone is able to go back to the noble humanity, that is, "do all of all for others and be benefited from others; dare not impose on others the undesired, and render to others only the desired“; Thus everyone has a chance to enter an innate realm of enlightened wisdom of the supreme truth, Benefaction and Beauty. Any of these three virtues has its own unique characteristics and independent natures, yet these three virtues can be well united into one sublime.
It is true that all of existence is real or true, and all of truth is within our sights all the time. Transcend the conformity of ultimate of existence harmoniously and delightfully is called Beauty; cherish and appreciate Truth and Beauty is call Benefaction. Truth, Benefaction and Beauty, can be regarded as either three in one sublime or one in threevirtues; The entire human race and society do have the ability and opportunity to create a world of Truth, Benefaction and Beauty, here comes the very moment, it is time to seize the opportunity.
However if human keeps repeating in errors as of the previous history which involve with more warfare, oppressions and robberies, injustice and disorders, then I do not know what humans eventually all end up with.
Shall there is no noble, feasible and achievable ideal for our people and society, what the future of the common destiny of mankind would be?
Well said by Sakyamuni Buddha and the holy sages in the world,
It depends all on human’s consciousness and cultivation.
People are innately clear-minded and bright as in the light.
Chinese Taoist says: “Conformity of the light and the dust.”(合光同塵)
Confucianism advocates: the great person match with the sun and the moon in its brightness. (大人者，與日月合其明)
In the first chapter of John Gospel in the New Testament of Christian, St. John says:” That was the true Light, which lighteth every man that cometh into the world.”
Dharma also advocates the great and endless light.
Ladies and Gentlemen:
Let us all strive to live up to the enlightened wisdom of the light, and let us be with the supreme, the greatest and the foremost Buddha’s Light forever.
As I come from the universe, from the earth, and I am one of human beings; I surely love the universe, love the earth and love mankind.
Here I am,
Of course I love Myanmar,
Myanmar has always been a peace loving and noble country, and an adorable, respectable and amicable neighbor of China.
I hope that mankind enjoys peace forever and every human being has a noble life.
Ladies and Gentlemen,
On this special occasion, it reminds me of Dr. Sun Yat-sen of China, who passed away during the Western imperialistic aggression of the world, he said, “We must ally ourselves in a common struggle with those peoples of the world who treat us on the basis of equality. We need Peace, struggle, and to save China.“
I hereby urge:
Let's struggle for peace to save the whole Mankind.
In conclusion, I want to reiterate that:
(1) The studies of Consciousness-only is the unification of various thoughts and philosophies and the sole resolution to help reach the world peace;
(2) We need only peace, and we don’t want any wars at all;
(3) We absolutely don’t want any exploitation; and
(4) Our ultimate goal is to build up a humane system of rationalness, justice, equality and courtesy.
Thank you.
高証按：
上文是張老師去年十二月在緬甸「中緬印佛陀正法研究、合作與未來發展論壇」的演講，英文部分由侯天儀道友當場宣讀。
Note by Gaozheng
This text above is the transcript of Master Chang's keynote speech at 'Myanmar-China-India Buddha Dhamma Forum for Research, Collaboration and Future Development' in Myanmar last December. It was read by Mrs. Tien-Yi Ho at the opening ceremony of the conference.
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