All is One : Buddhism’s Enrichment and Advancement of Chinese Philosophy

Discussants

Lin Anwu Professor, Institute of Religion and Humanity, Tzu Chi University

Imre Hamar Professor, Chinese Studies, Eötvös Loránd University

Lecture Report: All is One: Buddhism’s Enrichment and Advancement of Chinese Philosophy from the Past to Present

Yin Cheng Distinguished Lecture Series
Lecture by Professor Wei Daoru (Peking University)
January 4, 2022

Report by Michael Cavayero 柯偉業[1] (Peking University 北京大學)
June 14^th, 2022
Screenshots by the Yin-Cheng Distinguished Lecture Series Organizers

The fourth lecture of the Yin-Cheng Distinguished Lecture Series on Buddhism, “All is One: Buddhism’s Enrichment and Advancement of Chinese Philosophy from the Past to Present,” supported by the Buddhist Tzu Chi Charity Foundation 慈濟功德會 and hosted virtually by Peking University 北京大學, commenced on January 4^th, 2022 (7:30 PM Beijing Time (CST)). The lecture, given by Professor Wei Daoru 魏道儒 from the Chinese Academy of Social Sciences 中國社會科學院, focused on the relationship between the concepts of “one” (yi 一) and “many” (duo 多) in Buddhism and particularly on the evolution of these terms in the Avataṃsaka sūtra (Ch. Huayan jing 華嚴經) along with their influence on Chinese philosophy in both premodern and modern times. Prof. Wei, whose research focuses primarily on Huayan Buddhism, Chinese religions, and Chinese culture, is the author of numerous books,[2] along with multiple articles written in Chinese, Japanese, and English.

Professor Lin Anwu 林安梧 of Taiwan Tzu Chi University 台灣慈濟大學 and Professor Imre Hamar of Eötvös Loránd University in Budapest, Hungary, both served as the lecture’s co-discussants.

The lecture attracted over a thousand participants worldwide via Zoom and the Lecture Series’ live stream YouTube channel.

The event began with a welcome address from organizers, including Peking University’s Prof. Wang and Buddhist Tzu Chi Charity Foundation representative Dr. Her. It then proceeded to the main lecture given by Prof. Wei, followed by comments given by the two co-discussants. Following this, the organizers opened the floor to audience members online for questions and discussion.

Prof. Wei’s lecture focused on the following aspects or questions: 1. The relationship and unique characteristics of “one” and “many” in the Avataṃsaka sūtra (i.e., Ch. Huayan jing); 2. The unique characteristics and relationship of “one” and “many” in the larger Huayan tradition; 3. The influences of Huayan hermeneutical interpretations of “one” and “many” on Song 宋 dynasty (960–1279) Confucian philosophy; 4. The connection between the concepts of “one” and “many” and their unique characteristics in Chinese philosophy; 5. The significance of Huayan discussions of “one” and “many” in modern and contemporary times.

Prof. Wei’s lecture emphasized the importance of the Huayan tradition in developing the concepts of “one” and “many” in Chinese Buddhism and allowing these concepts to become a recognized field in Sinitic philosophy. Prof. Wei expounded on the semantic meanings and more profound significance of these terms, explaining their functions in holistic thinking and, particularly, in recognizing the integral nature of all phenomena as one and of the same larger universal entity.

Prof. Wei also examined how specialised Huayan terminology conveys this holistic thinking and the ideal worldview (which Buddhism describes as ultimate reality). The terms Prof. Wei specifically highlighted include concepts such as “one is all,” “no error is not removed,” and “no single thing is not the same [as everything else]” (yijiyiqie, wuguobuli, wufabutong一即一切, 無過不離, 無法不同). Prof. Wei also highlighted the new interpretation of the “Dharma-realm of interdependent origination” (fajie yuanqi 法界緣起) concept cited in the Huayan shixuan men 華嚴十玄門 [Ten Mysterious Gates of the Huayan].

Prof. Wei contrasted Huayan Buddhism’s equal emphasis on both concepts of “one” and “many” with traditional Chinese philosophy’s more apparent emphasis on “one” and neglect of “many.” Prof. Wei likewise underscored Huayan’s emphasis on the integral nature of the entirety and its diverse parts as a response to traditional Chinese thinking. Finally, Prof. Wei extrapolated on applying Huayan’s unique worldview to modern social and political thinking.

Following Prof. Wei’s presentation, Professor Lin of Tzu Chi University commented on the richness of the discussion. He noted that the Sinification of Buddhism becomes reflected in Huayan terminology and the critical nature of analysing key terms in Huyan works. Furthermore, Prof. Lin cited the evident connections between Huayan concepts of “one is all” and modern iterations of “Humanistic” or “Engaged Buddhism” (Renjian Fojiao人間佛教). Prof. Lin also made several suggestions concerning Prof. Wei’s interpretations of the concept of the “four types of Dharma-realm of interdependent origination” sifajie yuanqi 四法界緣起.

Pro. Hamar (Eötvös Loránd University) noted a salient relationship between the concepts of “one” and “many” in Prof. Weis discussion and those found in the greater context of Mahāyānan Buddhist cosmology, which likewise emphasizes the existence of both “one,” “original” (or “historical”) Buddha and a “universe of (multiple) Buddhas.” Prof. Hamar pointed out the significant relationship between these dichotomies and asked for Prof. Wei’s further explanation. Following this, Prof. Hamar also pointed out the different semantic interpretations of the logograph ji 即 in Western translations, particularly citing English translations, which often translate this word as “determines” or “defines,” as in, “one [determines or defines] all.” Following Prof. Hamar’s comments, Prof. Wei first noted the distinctions in emphasis concerning “multiple” Buddhas and bodhisattvas (which have a more literal numerical meaning) and the concepts of “one” and “many” in Huayan philosophy. A significant difference is the concepts of “multiple bodhisattvas” or “one historical Buddha” that define “the material world” or a world of “conditions” youwei fa 有爲法. This notion is distinct from an “unconditioned” wuwei 無爲 state, like that of the so-called dharmakāya (fashen 法身) that Huayan emphasizes. In the Huayan worldview and epistemology, distinct “conditions” become eradicated. Finally, regarding the different Western language interpretations of the character ji 即 brought into question, Prof. Wei maintained that the best interpretation is still “is,” as in “one is all.” This translation most accurately coveys Huayan’s definitive sentiment.

Following the dialogue, members of the online audience raised several questions regarding Huayan’s “one” and “many” conceptual framework compared to Confucian idealism. In response, Prof. Wei reiterated the different respective goals of Buddhism and native Chinese philosophy, particularly Confucianism. In summary, Buddhism emphasizes an ideal holistic worldview, while Confucian thought balances social concepts of hierarchy, resulting in their distinct theoretical arguments.

Finally, Prof. Wang made several concluding remarks about the overall discussion and supplemented the dialogue, pointing out how concepts of “one” and “many” also reflect the unique merging of Indian and Chinese ideas, which culminated in the medieval period epitomised in Huayan philosophy. Lastly, Prof. Wang noted the pertinence of recognising the “integral nature of all things,” particularly in today’s world, which still faces much conflict and division.

Michael Cavayero 柯偉業, Assistant Professor in the School of Arts at Peking University and a Research Fellow of Peking University’s Research Center for Texts and Art served as the lecture’s translator.

Bibliography

Wei Daoru 魏道儒. Huayanxue yu Chanxue 華嚴學與禪學 [Huayan Studies

and Chan Studies]. Beijing: Religious Culture Publishing

House宗教文化出版社, 2011.

———. Songdai Chanzong wenhua 宋代禪宗文化 [Chan Culture in

the Song Dynasty]. Zhengzhou: Zhongzhou Ancient Books

Publishing House 中州古籍出版社, 1993.

———. Zhongguo Huayan zong tongshi 中國華嚴宗通史 [A

General History of the Huayan School in China]. Nanjing:

Jiangsu Ancient Books Publishing House江蘇古籍出版社, 2001.

[1] Michael Cavayero (b. 1987–) is an Assistant Professor in the School of Arts at Peking University 北京大學藝術學院. He is also cross-appointed as a Research Fellow at Peking University’s Research Center for Buddhist Texts and Art 北京大學佛教典籍與藝術研究中心. His research focuses on medieval Buddhist translation texts and language as well as their relationship to art historical terminology, including the early theoretical history of Chinese painting.

[2] Wei, Zhongguo Huayan zong tongshi; Huayanxue yu Chanxue; Songdai Chanzong wenhua; among others

[3] All screenshots are by the Yin-Cheng Distinguished Lecture Series Organizers and republished with permission courtesy of Peking University and the Buddhist Tzu Chi Charity Foundation.