the dao of confucianism, daoism, and chinese buddhism mary i. bockover professor of philosophy...

The Dao of The Dao of Confucianism, Confucianism, Daoism, and Daoism, and

Chinese BuddhismChinese BuddhismMary I. BockoverMary I. Bockover

Professor of PhilosophyProfessor of Philosophy

Humboldt State UniversityHumboldt State University

Arcata, California 95521Arcata, California 95521

U.S.A.U.S.A.12.25.0712.25.07

The Traditional Tri-part Chinese The Traditional Tri-part Chinese Dao:Dao:

The Way of Heaven, Humanity, & The Way of Heaven, Humanity, & EarthEarth

TianTian: “Heaven”: “Heaven” RenRen: Humanity: Humanity KunKun: Earth: Earth

The way of heaven (tiandao), the way of humanity (rendao), and the way of earth (kundao), are different -- more or less rarified -- aspects of the same “universe”, more accurately conceived as a way of change.

The The RendaoRendao of Confucius: of Confucius: A Spiritual Account of HumanityA Spiritual Account of Humanity

LiLi: the rituals, customs, or conventions that : the rituals, customs, or conventions that serve as vehicles for serve as vehicles for renren or human goodness or human goodness ((lili is also rites, propriety, normative conduct, is also rites, propriety, normative conduct, civility)civility)

RenRen: the goodness of the human spirit : the goodness of the human spirit expressed by expressed by lili ( (renren is also benevolence, is also benevolence, nobility, authority, ideal humanity)nobility, authority, ideal humanity)

DeDe: the power of the human spirit to create : the power of the human spirit to create goodness in the world (a moral/spiritual force)goodness in the world (a moral/spiritual force)

RendaoRendao: The way of humanity is noble or : The way of humanity is noble or great to the degree that it is aligned with the great to the degree that it is aligned with the great way of heavengreat way of heaven

Confucius (Kongfuzi) of Confucius (Kongfuzi) of the the Analects (Lunyu)Analects (Lunyu)

Just as the way of heaven, humanity, and Just as the way of heaven, humanity, and earth are different aspects of the same earth are different aspects of the same “way” or “ultimate reality”, “way” or “ultimate reality”, lili and and renren are different aspects of the same ideal are different aspects of the same ideal human reality: that of harmonious human reality: that of harmonious interaction.interaction.

Confucius Confucius

LiLi draws our attention more to the social draws our attention more to the social or conventional aspects of benevolent or conventional aspects of benevolent human conducthuman conduct

RenRen draws our attention more to the draws our attention more to the moral and spiritual aspects of that moral and spiritual aspects of that conductconduct

Together, they comprise a social - moral - Together, they comprise a social - moral - spiritual human phenomena that can spiritual human phenomena that can only be reduced for the purposes of only be reduced for the purposes of analysisanalysis

ConfuciusConfucius

What it means to be a person: a What it means to be a person: a relational or social reality that begins relational or social reality that begins with “what is near” (see 6:28 of the with “what is near” (see 6:28 of the Analects, Analects, the Confucian “Golden Rule”)the Confucian “Golden Rule”)

To be an “individual” is to be a locus or To be an “individual” is to be a locus or starting point for developing humanitystarting point for developing humanity

Not to be an autonomous, independent, Not to be an autonomous, independent, self-legislating (exclusively rational) self-legislating (exclusively rational) agentagent

ConfuciusConfucius

The Five Basic Confucian RelationsThe Five Basic Confucian Relations

1)1) Father - sonFather - son

2)2) Older - younger brotherOlder - younger brother

3)3) Husband - wifeHusband - wife

4)4) Ruler - subjectRuler - subject5)5) Benefactor - beneficiary Benefactor - beneficiary (teacher - (teacher -

student)student)

ConfuciusConfucius

The Five Basic Confucian Relations The Five Basic Confucian Relations TodayToday

1)1) Parent - childParent - child

2)2) Older - younger sibling (relation)Older - younger sibling (relation)

3)3) Partner - PartnerPartner - Partner

4)4) Official - citizenOfficial - citizen

5)5) Person - PersonPerson - Person

ConfuciusConfucius To be a person is to stand in meaningful To be a person is to stand in meaningful

relation with others; to increase humanity relation with others; to increase humanity through one’s aims, actions, and through one’s aims, actions, and interactions with othersinteractions with others

A function of development or cultivation; a A function of development or cultivation; a social achievement that points to our social achievement that points to our interdependency as personsinterdependency as persons

To be a good person is to align one’s will To be a good person is to align one’s will with the greater way of heaven, and to act with the greater way of heaven, and to act as a vessel of that greatness; we can make as a vessel of that greatness; we can make the way great!the way great!

To be a person is to be responsible to To be a person is to be responsible to others, and to the great way of heaven others, and to the great way of heaven itselfitself

DaoismDaoism

The “Way” is recast in light of the The “Way” is recast in light of the fact that the way of humanity had fact that the way of humanity had been lost (the warring states period)been lost (the warring states period)

The traditional tri-part The traditional tri-part daodao is is redefined as the way of earth (redefined as the way of earth (kunkun), ), the way of heaven (the way of heaven (tiantian), and the ), and the Way (if it must be named)Way (if it must be named)

DaodejingDaodejing: “The Way and It’s : “The Way and It’s Power” by LaoziPower” by Laozi

DaoDao: the ineffable way of life, pattern of the : the ineffable way of life, pattern of the world, source of all that is (and is not); from world, source of all that is (and is not); from the one came the two (yin - yang) and from the one came the two (yin - yang) and from the two came… the 10,000 things (the two came… the 10,000 things (wanwan or or “everything”)“everything”)

DeDe: the power, potency, or “virtue” of : the power, potency, or “virtue” of daodao; ; reflected in action so excellent, balanced, and reflected in action so excellent, balanced, and harmonious that it seems to be “no action” at harmonious that it seems to be “no action” at allall

WuweiWuwei: actionless activity or non-ado: actionless activity or non-ado

Laozi and The Way of Laozi and The Way of NatureNature

Laozi used nature as the model of this Laozi used nature as the model of this way of beauty, grace, balance, and way of beauty, grace, balance, and ultimately complete “metaphysical” ultimately complete “metaphysical” harmonyharmony

DaoDao or “what is not” gave birth to or “what is not” gave birth to “what is” in the form of nature and “what is” in the form of nature and the primal forces that transform itthe primal forces that transform it

And back to And back to daodao all that it creates will all that it creates will return (as a natural part of this return (as a natural part of this process)process)

Laozi’s DaoismLaozi’s Daoism

Yang

“What Is”

Light

Masculine

Creative

Active

Heaven

Life

Yin

“What Is Not”

Dark

Feminine

Receptive

Non-action

Earth

Death

Some other Yin Images Some other Yin Images from the from the DaodejingDaodejing

Mother or Mysterious FeminineMother or Mysterious Feminine InfantInfant Uncarved Block or Raw SilkUncarved Block or Raw Silk WaterWater Breath, Vapor, or “Vital Energy” (Breath, Vapor, or “Vital Energy” (qiqi)) Tailor, Warrior, Charioteer… does Tailor, Warrior, Charioteer… does

little cutting, fighting, and does not little cutting, fighting, and does not rush ahead, respectively rush ahead, respectively

ZhuangziZhuangzi Presented a more “metaphysical” Presented a more “metaphysical”

encounter; a spiritual and deeply encounter; a spiritual and deeply probing evocation into the mystery of probing evocation into the mystery of “reality” “reality”

Focused on the role of death, Focused on the role of death, uncertainty, and transformation in a uncertainty, and transformation in a profound wayprofound way

Challenged (like Laozi) the role of Challenged (like Laozi) the role of language and human experience in language and human experience in understanding understanding Dao --Dao -- the way of the the way of the “Great Universe” or “Ultimate Reality”“Great Universe” or “Ultimate Reality”

From theFrom the Zhuangzi (Chuang Tzu) Zhuangzi (Chuang Tzu)Chuang Tzu’s wife died and Hui Tzu went to offer his Chuang Tzu’s wife died and Hui Tzu went to offer his

condolence. He found Chuang Tzu squatting on the ground condolence. He found Chuang Tzu squatting on the ground and singing, beating on an earthen bowl. He said, “Someone and singing, beating on an earthen bowl. He said, “Someone has lived with you, raised children for you and now she has has lived with you, raised children for you and now she has aged and died. Is it not enough that you should not shed a aged and died. Is it not enough that you should not shed a tear? But now you sing and beat the bowl. Is this not too tear? But now you sing and beat the bowl. Is this not too much?”much?”

““No,” replied Chuang Tzu. “When she died, how could I help No,” replied Chuang Tzu. “When she died, how could I help being affected? But as I think the matter over, I realize that being affected? But as I think the matter over, I realize that originally she had no life; and not only no life, she had no originally she had no life; and not only no life, she had no form; not only no form, she had no material force (form; not only no form, she had no material force (chichi, , qiqi). In ). In the limbo of existence and non-existence, there was the limbo of existence and non-existence, there was transformation and the material force was evolved. The transformation and the material force was evolved. The material force was transformed to be form, form was material force was transformed to be form, form was transformed to become life, and now birth has transformed to transformed to become life, and now birth has transformed to become death. This is like the rotation of the four seasons, become death. This is like the rotation of the four seasons, spring, summer, fall, and winter. Now she lies asleep in the spring, summer, fall, and winter. Now she lies asleep in the great house (the universe). For me to go about weeping and great house (the universe). For me to go about weeping and wailing would be to show my ignorance of destiny. Therefore, wailing would be to show my ignorance of destiny. Therefore, I desist.” (ch. 18, 6:31b-32a; Wing Tsit Chan)I desist.” (ch. 18, 6:31b-32a; Wing Tsit Chan)

DaoismDaoism

The Way is so great that it defies human The Way is so great that it defies human understanding (words, ideas, distinctions)understanding (words, ideas, distinctions)

The Way is The Way is change itselfchange itself, the source of all , the source of all that exists (“what is” & “what is not”) -- that exists (“what is” & “what is not”) -- the primal forces that allow for further the primal forces that allow for further transformation, e.g., from the first transformation, e.g., from the first moments of life, until death, and beyond…moments of life, until death, and beyond…

The Way is mystical, magical, and perfect: The Way is mystical, magical, and perfect: a spiritual reality that eludes a spiritual reality that eludes identificationidentification

Chinese BuddhismChinese Buddhism

The Way of Chinese Buddhism is a The Way of Chinese Buddhism is a middlemiddle wayway: a path (8-fold) away from : a path (8-fold) away from “suffering” (“suffering” (dukkhadukkha) and toward ) and toward abiding joy (abiding joy (nirvananirvana).).

Brought to China from India, the Brought to China from India, the middle middle wayway, as a general practice, sought to , as a general practice, sought to avoid the pitfalls of living according to avoid the pitfalls of living according to false views (false dichotomies)...false views (false dichotomies)...

One False Dichotomy that One False Dichotomy that Gave Rise to the Need for a Gave Rise to the Need for a

Middle WayMiddle WayEssentialism

Brahman: “God”

Atman: “The Soul”

The Divine is the only true or Ultimate Reality:

Unchanging

Eternal (no beginning or end); Permanent

With, and without Qualities

Materialism

There is no God

There is no Soul

Literally, there is nothing but material realities:

Ever-changing unto death

Finite (with beginning and end); Impermanent

Always with (material) qualities only

The Middle Way: The Middle Way: Philosophically Philosophically

ConceivedConceived““Reality” is Neither “Essential” Nor “Material”Reality” is Neither “Essential” Nor “Material”

(as Traditionally Conceived)(as Traditionally Conceived)

There is no God: But there is Divinity (the Promise of Abiding There is no God: But there is Divinity (the Promise of Abiding Joy)Joy)

There is no Soul: But there is Spirituality (Dependent There is no Soul: But there is Spirituality (Dependent Origination)Origination)

““Spiritual” and “Material Realities” are: Spiritual” and “Material Realities” are:

NeitherNeither only Ever-changing, only Ever-changing, nornor only Finite, ending in Death only Finite, ending in Death

All Qualities simply cannot be captured by the Traditional All Qualities simply cannot be captured by the Traditional Essentialist/Materialist -- DichotomyEssentialist/Materialist -- Dichotomy

Dependent OriginationDependent Origination““Things” or “qualities” are what they are:Things” or “qualities” are what they are:

(1) only in relation to other things (and their (1) only in relation to other things (and their conditions of existence); e.g., the “self” conditions of existence); e.g., the “self” consists of the five consists of the five skandhasskandhas of of formform, , feelingsfeelings, , perceptionsperceptions, , willwill, , consciousnessconsciousness, , that are also interdependently conditioned),that are also interdependently conditioned),

and and (2) (2) ultimatelyultimately, in relation to the , in relation to the Great Dao, Great Dao, with the promise ofwith the promise of Nirvana Nirvana or a condition of or a condition of abiding joy, free from suffering and death abiding joy, free from suffering and death (free from the cycle of (free from the cycle of samsarasamsara).).

The General Truths that The General Truths that Follow from Dependent Follow from Dependent

OriginationOrigination AnnicaAnnica: All Things are Transient, Ever-: All Things are Transient, Ever-

Changing, and Interdependently ConditionedChanging, and Interdependently Conditioned AnattaAnatta: Nothing has a Permanent, : Nothing has a Permanent,

Unchanging SoulUnchanging Soul SunyaSunya: Everything is Empty, or without an : Everything is Empty, or without an

Unchanging Essential Nature or Unchanging Essential Nature or Independent RealityIndependent Reality

The Fourfold Noble Truth of The Fourfold Noble Truth of ExistenceExistence

1)1) Ordinary Existence is Ordinary Existence is dukkha, dukkha, filled with filled with “suffering” and ultimately “suffering” and ultimately unsatisfactory.unsatisfactory.

2)2) DukkhaDukkha arises from attachment or arises from attachment or selfish desire (selfish desire (trishnatrishna or “thirst”). or “thirst”).

3)3) DukkhaDukkha can be stopped, leading to a life can be stopped, leading to a life of of nirvana nirvana or abiding joy.or abiding joy.

4)4) The Middle Way: The Middle Way: a practice that will remove a practice that will remove dukkhadukkha by removing the shackles of False Views, by removing the shackles of False Views, Immoral Conduct, and Spiritual Immaturity (8-fold).Immoral Conduct, and Spiritual Immaturity (8-fold).

The Buddhist 8-Fold The Buddhist 8-Fold PathPath

1)1) right viewright view2)2) right intentionright intention3)3) right speechright speech4)4) right behaviorright behavior5)5) right livelihoodright livelihood6)6) right effortright effort7)7) right mindfulnessright mindfulness8)8) right concentrationright concentration

WISDOM(1 & 2)

MORAL CONDUCT - COMPASSION(3 - 5)

MENTAL - SPIRITUAL DISCIPLINE(7 & 8)

Chinese BuddhismChinese Buddhism The concept of Dependent Origination led to a new concept of

dharma: the conditions (or truths) of existence. Dharma was formerly the calling to “do one’s duty” or fulfill one’s nature (svadharma is caste-duty or the calling of one’s station), to make spiritual progress on the path toward moksha or liberation from samsara (the cycle of birth, death, rebirth, and redeath)

The Buddhist Dharma is the (fourfold) Noble Truth of Existence – the conditions that bind all things to the cycle of samsara and the way to be liberated from that cycle, which is the (Eightfold) Path or way (dao) from suffering (dukkha), toward abiding joy (nirvana)

Karma is action and its necessary and appropriate consequences, including across lifetimes, and good karma is action that leads to spiritual progress by following the (eightfold) path of right living

Buddhism is a practical guide, or way for turning suffering into joy