Tag Archives: Chinese Buddhism

Book: An Introduction to Chinese Philosophy

An Introduction to Chinese Philosophy
This book is advertised for $155 on the publisher’s website.

Just too scholarly. Buddhism backwards.
434 pages, ★

I’m a follower of the Venerable Master Chin Kung, a Buddhist teacher from Anhui Province in China. One highly memorable thing I learned from his lectures (which are all on YouTube), is the distinction between 学佛 (xue-fo) and 佛学 (fo-xue).

The distinction is much clearer in Chinese than English. The former, 学佛, describes the study of Buddhism with practice and spiritual belief. We can these students “Buddhists”. The latter, 佛学, describes Buddhism as an academic subject like chemistry. We can call those students “Buddhologists”. Even more beautifully, in Chinese, the words for “Buddhist” and “Buddhologist” are palindromes, implying that the latter of these opposing groups has learned Buddhism backwards.

The Venerable Master Chin Kung said:


In English, roughly:

We are Buddhists, not Buddhologists. To treat Buddhism as an academic subject amounts to learning nothing at all! When modern people make the mistake of studying Buddhism without practicing it in their everyday lives, they are failing to grasp Buddhism’s fundamental concepts [of compassion in our everyday lives]. This method is rotten to the core. Buddhology will forever be the wrong way to learn Buddhism.

Given that one of my most-respected teachers said that, how can I give this book any more than one star? It was also dry, academic, picky, and boring. Buddhism is supposed to make you feel good, but this book fails at that, too. Read Tiny Buddha or An Open Heart by the Dalai Lama instead. 

Book: 窈窕淑女的标准(宋尚宫女论语研习报告)

I finished reading this book before finally learning how to pronounce the first three characters of the title. It's "Yǎotiǎo shūnǚ de biāozhǔn", for reference. 🙂

The good life: a beginner’s guide based on Song Dynasty culture.
Written for women but highly relevant for men too.
322 pages, ★★★★★
Language: Chinese

Maosen Zhong (钟茂森) is highly regarded in China. He writes books and essays, and teaches ‘open classes’ (公开课) about traditional Chinese culture. His academic background is impressive, too: he studied undergraduate in Sun Yat-Sen University in Guangzhou, then finished his masters and doctorate degrees in Louisiana and Kansas. In 2003, at just 30 years of age, he was awarded a lifelong position as Associate Professor in Finance at the University of Queensland, Australia. Such an impressive degree collection earns one great respect in contemporary China.

Maosen Zhong uses this pedestal of respect to preach the growing movement of Traditional Chinese Culture (传统文化). His books and ‘open classes’ are mostly about history and Chinese spiritualism, with a particular emphasis on Chinese Buddhism. In my view, Zhong’s teachings are an attempt to plug China’s “spiritual vacuum” (a problem to which almost everyone in China acknowledges); China’s “self-racism” (which causes many young Chinese to reject Chinese norms in favor of KFC, basketball, and California); and the “moral breakdown” that’s occurred since the Communist era ended (from which corruption and other misdemeanors stem). To solve these issues, Zhong advocates moral education (伦理道德教育), a greater influence of Chinese religions in modern life and a greater respect and understanding for China’s own history and culture.

[Zhong addresses China’s] spiritual vacuum… self-racism… [and] moral breakdown

Maosen Zhong first convinces us of the need for moral education not just in China, but worldwide. He appeals to common sentiments by referring to the collapses of Enron and Lehman Brothers, and the Financial Crisis of 2008 that followed. Personally, I didn’t need much convincing: I already know that mainland China is morally bankrupt. People are kept in line by the heavy hand of the government, not by an inner sense of doing what’s right. Thank God for that heavy hand.

The Solutions: society is made up of families, which in turn are made up of people. To build a moral society, we first have to carry out moral education at the individual and family levels.

This book therefore starts at the individual level. It tells us to wake up between 3 a.m. and 5 a.m., to open the curtains immediately, to stretch, sweep the floor, make a lukewarm breakfast, and wash the tea leaves ready for brewing after breakfast. And so on. He teaches the tiniest aspects of a good life in polite verbatim. I feel more educated than patronized.

The book then progresses to how to look after your family. There’s a chapter on taking care of your children and a lengthy chapter on taking care of elderly parents. The most minute aspects of life are spelled out very clearly.

“Men and women are equal but different” is very clear in this book. It contradicts the Western feminist movement, which was based on the idea that “women can be men, too”. Despite the Chinese title (which intends the book to be read by “fair ladies”), the role of women is a very minor aspect of the book.

To build a moral society, we first have to carry out moral education at the individual and family levels.

Dozens of key ancient texts are quoted throughout this book, each followed by Zhong’s own interpretations of these texts in a modern context. I didn’t fully understand these text excerpts (古文), but I still get the intended message: “the ancient Chinese would have done better”.

I learned two lessons from this book: the first is, “take great care in absolutely everything you do”. The second is, “no matter how morally you think you’re behaving, you’re almost certainly not doing enough”. China should listen. How to get masses of morally-starved, money-obsessed Chinese to listen to Zhong’s teachings, however, is a tricky problem to solve. ★★★★★