Rejection and Absorption: A Study on the Relationship between Science and Buddhism from the Perspective of Education

Author: Zhang Xueqiang
Publisher:
Publish Date: 2002-07-01
Features: As important inheritors and perfecters of the Neo-Confucianism pioneered by Zhou Dunyi, Cheng Hao and Cheng Yi faced the unavoidable practical issue of how to handle their relationship with Buddhism (including Taoism) when constructing their educational thought system. Although the academic paths of the two Chengs differed and their academic styles varied greatly, their fundamental academic ideas were consistent. They both traced their lineage to the Confucian tradition, uniformly opposed Buddhism, and could absorb Buddhist thought according to their needs, making outstanding contributions to the development of Confucianism, especially Confucian educational thought. Therefore, they are discussed together. Compared to Zhang Zai, a contemporary Neo-Confucianist who fiercely opposed Buddhism, the two Chengs generally adopted a more moderate and comprehensive attitude toward Buddhism, with a broader scope of engagement. This helped them absorb as much Buddhist thought as possible while adhering to Confucian principles, thereby establishing a more refined educational thought system. The two Chengs believed that "books of foreign religions, 'though minor paths must surely have something admirable,' Buddhism also shares aspects with Confucianism and cannot be considered entirely without originality. However, one should not overlook the major differences due to minor similarities. Compared to Confucianism, Buddhism 'is fundamentally flawed, entirely inferior,' and thus 'its influence must be harmful. One cannot take its overall essence merely because of a single good point or action.'" In the eyes of the two Chengs, the harm of Buddhism was profound and widespread, and its profound theory of mind and nature often deceived the more enlightened. They warned with concern that the influence of Buddhism at the time had surpassed the blind faith of the common people in its "veneration of images," reaching a point of strong appeal to Confucian elite intellectuals. Scholars and officials often gathered to discuss Zen. The two Chengs stated: "In ancient times, there were also Buddhists, and in their heyday, they merely venerated images and taught Buddhism, with little harm. Today, however, the trend is to first speak of life and morality, leading the knowledgeable, and the higher their understanding, the deeper they become entangled." This situation posed a great threat to the survival and development of Confucian thought, especially its educational concept and practice based on the Six Classics and the idea that "the superior should govern." The two Chengs said: "If people do not study, that is one thing. But if they do study, they inevitably turn to Zen."