1. The Dao of Confucianism, Daoism, and Chinese Buddhism Mary I. Bockover Professor of Philosophy Humboldt State University Arcata, California 95521 U.S.A.12.25.07

2. The Traditional Tri-part Chinese Dao: The Way of Heaven, Humanity, & Earth Tian: “Heaven” Tian: “Heaven” Ren: Humanity Ren: Humanity Kun: Earth Kun: Earth The way of heaven (tiandao), the way of humanity (rendao), and the way of earth (kundao), are different -- more or less rarified -- aspects of the same “universe”, more accurately conceived as a way of change.

3. The Rendao of Confucius: A Spiritual Account of Humanity Li: the rituals, customs, or conventions that serve as vehicles for ren or human goodness (li is also rites, propriety, normative conduct, civility) Li: the rituals, customs, or conventions that serve as vehicles for ren or human goodness (li is also rites, propriety, normative conduct, civility) Ren: the goodness of the human spirit expressed by li (ren is also benevolence, nobility, authority, ideal humanity) Ren: the goodness of the human spirit expressed by li (ren is also benevolence, nobility, authority, ideal humanity) De: the power of the human spirit to create goodness in the world (a moral/spiritual force) De: the power of the human spirit to create goodness in the world (a moral/spiritual force) Rendao: The way of humanity is noble or great to the degree that it is aligned with the great way of heaven Rendao: The way of humanity is noble or great to the degree that it is aligned with the great way of heaven

4. Confucius (Kongfuzi) of the Analects (Lunyu) Just as the way of heaven, humanity, and earth are different aspects of the same “way” or “ultimate reality”, li and ren are different aspects of the same ideal human reality: that of harmonious interaction.

5. Confucius Li draws our attention more to the social or conventional aspects of benevolent human conduct Li draws our attention more to the social or conventional aspects of benevolent human conduct Ren draws our attention more to the moral and spiritual aspects of that conduct Ren draws our attention more to the moral and spiritual aspects of that conduct Together, they comprise a social - moral - spiritual human phenomena that can only be reduced for the purposes of analysis Together, they comprise a social - moral - spiritual human phenomena that can only be reduced for the purposes of analysis

6. Confucius What it means to be a person: a relational or social reality that begins with “what is near” (see 6:28 of the Analects, the Confucian “Golden Rule”) What it means to be a person: a relational or social reality that begins with “what is near” (see 6:28 of the Analects, the Confucian “Golden Rule”) To be an “individual” is to be a locus or starting point for developing humanity To be an “individual” is to be a locus or starting point for developing humanity Not to be an autonomous, independent, self-legislating (exclusively rational) agent Not to be an autonomous, independent, self-legislating (exclusively rational) agent

7. Confucius The Five Basic Confucian Relations 1) Father - son 2) Older - younger brother 3) Husband - wife 4) Ruler - subject 5) Benefactor - beneficiary (teacher - student)

8. Confucius The Five Basic Confucian Relations Today 1) Parent - child 2) Older - younger sibling (relation) 3) Partner - Partner 4) Official - citizen 5) Person - Person

9. Confucius To be a person is to stand in meaningful relation with others; to increase humanity through one’s aims, actions, and interactions with others To be a person is to stand in meaningful relation with others; to increase humanity through one’s aims, actions, and interactions with others A function of development or cultivation; a social achievement that points to our interdependency as persons A function of development or cultivation; a social achievement that points to our interdependency as persons To be a good person is to align one’s will with the greater way of heaven, and to act as a vessel of that greatness; we can make the way great! To be a good person is to align one’s will with the greater way of heaven, and to act as a vessel of that greatness; we can make the way great! To be a person is to be responsible to others, and to the great way of heaven itself To be a person is to be responsible to others, and to the great way of heaven itself

10. Daoism The “Way” is recast in light of the fact that the way of humanity had been lost (the warring states period) The “Way” is recast in light of the fact that the way of humanity had been lost (the warring states period) The traditional tri-part dao is redefined as the way of earth (kun), the way of heaven (tian), and the Way (if it must be named) The traditional tri-part dao is redefined as the way of earth (kun), the way of heaven (tian), and the Way (if it must be named)

11. Daodejing: “The Way and It’s Power” by Laozi Dao: the ineffable way of life, pattern of the world, source of all that is (and is not); from the one came the two (yin - yang) and from the two came… the 10,000 things (wan or “everything”) Dao: the ineffable way of life, pattern of the world, source of all that is (and is not); from the one came the two (yin - yang) and from the two came… the 10,000 things (wan or “everything”) De: the power, potency, or “virtue” of dao; reflected in action so excellent, balanced, and harmonious that it seems to be “no action” at all De: the power, potency, or “virtue” of dao; reflected in action so excellent, balanced, and harmonious that it seems to be “no action” at all Wuwei: actionless activity or non-ado Wuwei: actionless activity or non-ado

12. Laozi and The Way of Nature Laozi used nature as the model of this way of beauty, grace, balance, and ultimately complete “metaphysical” harmony Laozi used nature as the model of this way of beauty, grace, balance, and ultimately complete “metaphysical” harmony Dao or “what is not” gave birth to “what is” in the form of nature and the primal forces that transform it Dao or “what is not” gave birth to “what is” in the form of nature and the primal forces that transform it And back to dao all that it creates will return (as a natural part of this process) And back to dao all that it creates will return (as a natural part of this process)

13. Laozi’s Daoism Yang “What Is” Light Masculine Creative Active Heaven Life Yin “What Is Not” Dark Feminine Receptive Non-action Earth Death

14. Some other Yin Images from the Daodejing Mother or Mysterious Feminine Mother or Mysterious Feminine Infant Infant Uncarved Block or Raw Silk Uncarved Block or Raw Silk Water Water Breath, Vapor, or “Vital Energy” (qi) Breath, Vapor, or “Vital Energy” (qi) Tailor, Warrior, Charioteer… does little cutting, fighting, and does not rush ahead, respectively Tailor, Warrior, Charioteer… does little cutting, fighting, and does not rush ahead, respectively

15. Zhuangzi Presented a more “metaphysical” encounter; a spiritual and deeply probing evocation into the mystery of “reality” Presented a more “metaphysical” encounter; a spiritual and deeply probing evocation into the mystery of “reality” Focused on the role of death, uncertainty, and transformation in a profound way Focused on the role of death, uncertainty, and transformation in a profound way Challenged (like Laozi) the role of language and human experience in understanding Dao -- the way of the “Great Universe” or “Ultimate Reality” Challenged (like Laozi) the role of language and human experience in understanding Dao -- the way of the “Great Universe” or “Ultimate Reality”

16. From the Zhuangzi (Chuang Tzu) Chuang Tzu’s wife died and Hui Tzu went to offer his condolence. He found Chuang Tzu squatting on the ground and singing, beating on an earthen bowl. He said, “Someone has lived with you, raised children for you and now she has aged and died. Is it not enough that you should not shed a tear? But now you sing and beat the bowl. Is this not too much?” “No,” replied Chuang Tzu. “When she died, how could I help being affected? But as I think the matter over, I realize that originally she had no life; and not only no life, she had no form; not only no form, she had no material force (chi, qi). In the limbo of existence and non-existence, there was transformation and the material force was evolved. The material force was transformed to be form, form was transformed to become life, and now birth has transformed to become death. This is like the rotation of the four seasons, spring, summer, fall, and winter. Now she lies asleep in the great house (the universe). For me to go about weeping and wailing would be to show my ignorance of destiny. Therefore, I desist.” (ch. 18, 6:31b-32a; Wing Tsit Chan)

17. Daoism The Way is so great that it defies human understanding (words, ideas, distinctions) The Way is so great that it defies human understanding (words, ideas, distinctions) The Way is change itself, the source of all that exists (“what is” & “what is not”) -- the primal forces that allow for further transformation, e.g., from the first moments of life, until death, and beyond… The Way is change itself, the source of all that exists (“what is” & “what is not”) -- the primal forces that allow for further transformation, e.g., from the first moments of life, until death, and beyond… The Way is mystical, magical, and perfect: a spiritual reality that eludes identification The Way is mystical, magical, and perfect: a spiritual reality that eludes identification

18. Chinese Buddhism Chinese Buddhism The Way of Chinese Buddhism is a middle way: a path (8-fold) away from “suffering” (dukkha) and toward abiding joy (nirvana). Brought to China from India, the middle way, as a general practice, sought to avoid the pitfalls of living according to false views (false dichotomies)...

19. One False Dichotomy that Gave Rise to the Need for a Middle Way Essentialism Brahman: “God” Atman: “The Soul” The Divine is the only true or Ultimate Reality: Unchanging Eternal (no beginning or end); Permanent With, and without Qualities Materialism There is no God There is no Soul Literally, there is nothing but material realities: Ever-changing unto death Finite (with beginning and end); Impermanent Always with (material) qualities only

20. The Middle Way: Philosophically Conceived “Reality” is Neither “Essential” Nor “Material” (as Traditionally Conceived) There is no God: But there is Divinity (the Promise of Abiding Joy) There is no Soul: But there is Spirituality (Dependent Origination) “Spiritual” and “Material Realities” are: Neither only Ever-changing, nor only Finite, ending in Death All Qualities simply cannot be captured by the Traditional Essentialist/Materialist -- Dichotomy

21. Dependent Origination “Things” or “qualities” are what they are: (1) only in relation to other things (and their conditions of existence); e.g., the “self” consists of the five skandhas of form, feelings, perceptions, will, consciousness, that are also interdependently conditioned), and (2) ultimately, in relation to the Great Dao, with the promise of Nirvana or a condition of abiding joy, free from suffering and death (free from the cycle of samsara).

22. The General Truths that Follow from Dependent Origination Annica: All Things are Transient, Ever- Changing, and Interdependently Conditioned Annica: All Things are Transient, Ever- Changing, and Interdependently Conditioned Anatta: Nothing has a Permanent, Unchanging Soul Anatta: Nothing has a Permanent, Unchanging Soul Sunya: Everything is Empty, or without an Unchanging Essential Nature or Independent Reality Sunya: Everything is Empty, or without an Unchanging Essential Nature or Independent Reality

23. The Fourfold Noble Truth of Existence 1) Ordinary Existence is dukkha, filled with “suffering” and ultimately unsatisfactory. 2) Dukkha arises from attachment or selfish desire (trishna or “thirst”). 3) Dukkha can be stopped, leading to a life of nirvana or abiding joy. 4) The Middle Way: a practice that will remove dukkha by removing the shackles of False Views, Immoral Conduct, and Spiritual Immaturity (8-fold).

24. The Buddhist 8-Fold Path 1) right view 2) right intention 3) right speech 4) right behavior 5) right livelihood 6) right effort 7) right mindfulness 8) right concentration WISDOM (1 & 2) MORAL CONDUCT - COMPASSION (3 - 5) MENTAL - SPIRITUAL DISCIPLINE (7 & 8)

25. Chinese Buddhism The concept of Dependent Origination led to a new concept of dharma: the conditions (or truths) of existence. Dharma was formerly the calling to “do one’s duty” or fulfill one’s nature (svadharma is caste-duty or the calling of one’s station), to make spiritual progress on the path toward moksha or liberation from samsara (the cycle of birth, death, rebirth, and redeath) The Buddhist Dharma is the (fourfold) Noble Truth of Existence – the conditions that bind all things to the cycle of samsara and the way to be liberated from that cycle, which is the (Eightfold) Path or way (dao) from suffering (dukkha), toward abiding joy (nirvana) Karma is action and its necessary and appropriate consequences, including across lifetimes, and good karma is action that leads to spiritual progress by following the (eightfold) path of right living Buddhism is a practical guide, or way for turning suffering into joy