中欧社会论坛 - China Europa Forum“Revolutionary Trend” of Chinese Buddhism in the 20th century–On the Question of Modernity of the Ideological Current of “Mundane Buddhism”
Li Xiangping
Studies in World Religions, 2002, No. 3, pp.42-56
The course of transition for Chinese Buddhism in the 20th century has been very interesting. In terms of issues of modernity, which are closely associated with the revolutionary discourse. It can also be divided into “Applied Buddhism,” “Revolutionary Buddhism”, “Mundane Buddhism”, “Unit Buddhism” and other historical forms. This has demonstrated the complexity of the “Revolutionary Trend”. Numerous complex issues of modernity that are deeply troublesome have derived during the historical process, and they still remain influential to this day. Therefore, this article attempts to collate these issues by focusing on the construction of social change in contemporary China.
In the early years of this century (this paper marks the 20th century as the expression of contemporary), the ideological current of “Mundane Buddhism” emerged in the Chinese Buddhist circle, evolving during the Buddhist revolution, masked as the ideological current of Revolutionary Buddhism. It occurred during the 20th century, precisely when the ideological current of the “Revolutionary Trend” of Chinese Buddhism was present in society. “Mundane Buddhism” became influenced by the ideological current of the revolution. After detailed comparison, interesting results were obtained. It highlighted that during the transition process of Chinese Buddhism, “Mundane Buddhism” expressed the issues of modernity in society.
1) Buddhist revolution and modernity issues
Buddhism as the quintessence of Chinese culture, is one of the forms for expressing the feelings of ethnic groups in modern China and the integration of social value. When Buddhism combined with the political revolution, especially during the revolution of anti-Manchu and the repelling of its barbarians, the spirit of Buddhism undoubtedly became the historical reconstruction of the “Tang-Wu Revolution”, during which people lived in accord with heaven and accept the value and demands of the people. This can work in coordination to fulfil the integration of Chinese culture and the revolution of ethnic groups.
Having followed the initiation of the political revolution at the beginning of 20th century, the most eligible for revolution was often Buddhism and not Confucianism.
Buddhist revolution in modern China is related to the religious revolution of the Chinese people, as well as to the modern reformation of cultural beliefs, ideas and ideology.
When the political wave of modern China coerced a Buddhist revolutionary shift to political revolution, it was very likely that the existing religious traditions were destroyed. In accordance with the need for political revolution, a “revolutionary religion” was built, or a “religious revolution” model was created.
2) Different superficial characteristics of the Buddhist revolution
In the 20th century, due to the changing era and the shift in the revolutionary subject, Buddhist revolution showed change in phases. With changes in the target, the meaning, the mode of thinking of revolution, Buddhist revolution would be revealed as the effects of different eras and different concepts of value. This paper discusses the characteristics for the various phases of “revolution”.
(1) “Applied Buddhism” phase
(2) “Revolutionary Buddhism” phase
(3) Ideological current of “Mundane Buddhism”
(4) “Unit Buddhism” phase
3) The historical effect of the Buddhist revolution
The transformation of traditional Buddhism into modern Buddhism should have been self-completed through the metabolism of Chinese modern society. However, one such metabolic process was constantly hindered by the historical reconstruction of the Tang-Wu Revolution. Therefore, the acquisition of a truly modern Buddhism could not be achieved on the basis of social changes or social differentiation, but could only serve as the construction of the new type of state religion. When genuine social changes and social differentiation were progressively becoming realistic, they had no choice but to proceed most reluctantly with distribution. Only then could Buddhism truly be applied to the life of the world, mankind and society.