The Sage of Buddhism Must Be the Noble Person of Confucianism

Confucian culture serves as the foundation of Buddhism, teaching the way of being a person, the conduct of a gentleman, restraining the body and mind, purifying body, speech, and mind, and subduing greed, hatred, and delusion. It is precisely because of this foundation in Confucian culture that the Dharma was transmitted from Western India to China (Cina or Zhen Dan), took root there, and brought blessings to the Chinese nation. Buddhist practice is based on Confucianism, yet it should surpass Confucianism in ideological character and moral cultivation, being purer and nobler, and more capable of remaining unstained by filth.

Confucianism advocates the way of the gentleman: keeping one's word, aligning words with deeds, being consistent in appearance and reality, acting with integrity and magnanimity, and embodying the spirit of a true man. If the gentleman is the benchmark set by Confucianism, then the benchmark for Buddhism should be the sage, who transcends the gentleman. Therefore, one who is a gentleman is not necessarily a Buddhist sage, but a Buddhist sage must be a Confucian gentleman. One who is not a gentleman is neither a sage nor a virtuous teacher. If someone claims to be a sage or a virtuous teacher, one should compare their actions of body, speech, and mind with the virtues of a gentleman. If their conduct falls short of that of a gentleman, differing from the gentleman, one must be vigilant to prevent being contaminated, assimilated, or having one's mind clouded. To verify whether someone has attained fruition or realized their true nature, one must first examine their character and moral cultivation. If this aspect of mind-nature is unqualified or fails to meet the standard, all other theories are merely lip service, lacking genuine realization. One who has genuine realization must experience a transformation in mind-nature. As it is said, all phenomena are created by the mind; a mind evidently defiled cannot create a sage.

Every Buddhist practitioner should also diligently study the conduct of a gentleman and learn more about the traditional Chinese studies of Confucianism and Taoism. Gradually perfecting one's character and integrity, and possessing the moral cultivation of being a person, when one's mind-nature matures and becomes complete, then in the study and practice of the Dharma, effort will yield results. Only when theoretical effort (skill) progresses in tandem with mind-nature, perfectly integrated, is it possible to undergo a fundamental transformation, like a carp leaping over the dragon gate, becoming a true sage and a role model for sentient beings, thus qualifying to lead sentient beings toward the path of liberation.

Many people have studied Buddhism for years yet cannot make progress in their practice. What is the reason? It is because practice is not merely a technical effort of engaging with the path; more importantly, it involves the tempering and refinement of mind-nature, perfecting one's character. If one is unqualified even as a person, no matter how hard one tries, one cannot break through the prison of one's own mind to become a sage. The moral conduct of many Buddhists falls short even of ordinary worldly people; the more they study, the heavier their afflictions become, with greed, hatred, and delusion all present. They pursue much in worldly affairs, painstakingly scheming for fame, profit, and gain. It is precisely such people who frequently proclaim themselves enlightened or sainted, while those with better moral conduct are cautious and meticulous, carefully examining themselves, not daring to easily bestow such grand titles upon themselves.