The Rebirth of Human Civilization and the Global Responsibilities of Buddhism

From:Voice of Longquan     Author:Venerable Xuecheng     Time:2018-04-24 23:22:44
Word Size: Small middle large
Venerable Xuecheng,President of the Buddhist Association of China and President of the Buddhist Academy of China,delivered the speech at the Degree Awarding Ceremony for Honorary Doctorate of Literature in Nan Tien Institute.

Dear President Bill Lovegrove,

Dear Venerables, Buddhist believers, ladies and gentlemen,

Good afternoon!

I am very grateful to Nan Tien Institute for awarding me this Honorary Doctorate of Literature. It is an honor for me. I would like to take this opportunity to express my respect for and appreciation of Venerable Master Hsing Yun, the founder of the Nan Tien Institute. With outstanding strategic foresight and profound compassion, he created this invaluable platform for western and eastern cultures to communicate. I would also like to rejoice with and applaud for the Buddhist masters who traveled all the way here to Australia to spread the Buddha’s teachings. It is your persistency and hard work that built this beautiful pure land on earth from nothing.

This Honorary Doctorate is more than a personal honor for me. It implies a friendship across country boundaries, a chance for cultures to interact, and a responsibility Buddhism should take for our world today. The mission of Nan Tien Institute is to “educate students in a context informed by Buddhist wisdom and values,” to “facilitate cultural understanding and appreciation between East and West,” “in order to make constructive contributions to humanity and society.” As a Buddhist from China and a new alumnus of Nan Tien, while I am taking this Honorary Doctorate Degree Certificate in my hands, I actually take on this same mission and responsibility on my shoulder.

This makes me contemplate questions including, how could Buddhism serve as a bridge of friendship that connects Asia and Australia through facilitating cultural interactions, cross-civilizational mutual learning and resonation of hearts? How could Buddhism provide wisdom, inspiration and motivation for the future of the two continents, for the peace of the world, and for the welfare of mankind in this age of globalization? How could we reap modern utility from the ancient Buddhist wisdom in order to blaze a new trail for spirituality and civilization for humanity in this modern era? 

With such thoughts, I would like to bring this for discussion: the rebirth of human civilization and the global responsibilities of Buddhism.

I. Breaking the “Trap of Samsara” for Civilization

Entering the 21st century, the world suddenly turned into a stage for the simultaneous performance of everything—eastern and western, traditional and modern, native and immigrated, local and exotic. All kinds of cultures, races, nations, economies, faith traditions, political regimes, values propositions, swept by the huge wheel of “globalization,” broke through from its own historical limitations and civilizational institutions and flooded into the major watershed for human civilization, unexpected and unprepared.

Rather than suffer from the anxiety and uncertainty brought by the consolidation of global economic and political orders, we can investigate the fundamental questions in this globalization age from a new perspective--the destiny of mankind and the prospect of human civilization. In order to do that, we first need to adjust our mindset to the perspective of human civilization, i.e. to the retrospection of the historical viewpoint of civilizations. 

1. The Historical Viewpoint of Civilization: From A Linear One to A Circular One

Starting from the 17th and 18th centuries, the modern civilization paradigm, with its core driver and value proposition of “science” and “rationality,” originated from Europe and spread across the world with a sense of superiority over all the traditional civilizations. The historical viewpoint of civilization derived from this movement takes the modern western civilization as the original point and forms a linear perspective from the so-called “backward to advanced,” “barbarian to civilized,” and “conventional to modern.” Such viewpoint inevitably leads to the chain effect of denying the past with the present, denying the present with the future, which turns the past, the present and the future into opposing concepts and ideologies. Once the rich and diversified human civilization is measured in such a negative and opposing time series, it inevitably leads to the denial and disposal of traditional civilization by the modern one and the endless thirst for the so-called “progress” of modern civilization, which manifests as continuously advancing technologies, the boundless reform of the material world, and the limitless pursuit of satisfying one’s desires.

Another effect this linear historical viewpoint of civilization is the global replication of a homogenous civilization paradigm and of homogenous cultural values. This would naturally lead to the inevitable conflicts between civilizations, which incurred the invention of the theory of “Clash of Civilizations.”

In the meantime, with the irreversible and deepening globalization, this fragile line filled with opposition, conflicts, clashes and uncertainties is gradually connecting and merging into a circle. The change from a line to a circle indicates a historical transformation of human civilization. In this case, different civilizations cross their paths at the same time in the same place, different races cohabitate under the same sky, different cultural values merge in the same spectrum, and different interest pursuits become compatible in the one common destiny of all mankind. This circular historical viewpoint of civilization catalyzed by globalization endows each civilization in the world with a new and unprecedented perspective of seeing “others,” reflecting the “self,” shaping a holistic civilization landscape for value proposition, and creating a new set of decision-making criteria based on the common welfare of all mankind.  

However, as we can see, although mankind has been positioned on the same historical stage and live in the same global village, that concentric circles with mutual learning between civilizations, all-round connection of hearts and shared destiny for the world have not been sketched out yet. People from different civilizations still need to transcend the conventional perspective of opposition and learn the inter-dependency of the new world. 

2. Our World: From One of Duality to One of Unity within Diversity

The mindset that underpins the linear historical viewpoint of civilization and the theory of clash of civilizations is, as a matter of fact, one based on duality. In this mindset, every element has a clear boundary with exclusivity and opposition, from individuals to groups, from cultures to faith traditions, from time to space. Individual exclusivity leads to egocentrism, group exclusivity leads to racism, nationalism and anthropocentrism, faith exclusivity leads to religious wars and persecution, cultural exclusivity leads to cultural conventionalism and cultural imperialism, time exclusivity leads to denial and disapproval of history, discard of traditions, and blind faith in the so-called “progress,” spatial exclusivity leads to regional conflicts, inter-nation disputes and boundaries wars. We have to say that as long as we do not change such duality-based mindset, worldviews and values, it will be impossible for us to truly achieve peace for our world. 

We are fortunate that in the ancient Buddhist teachings, there embedded perfection-based wisdom and equanimity-based compassion. They can help humanity of the modern time to find a perspective of viewing the world as a result of various rising conditions within the nature of emptiness. They can help us to interact with the self and the others with an equanimity-based attitude. They can inspire us to establish a new world and a new civilization based on unity within diversity. 

A gatha in The Sutra of Answering the Questions of Siyi Brahma King says: “Everything is created by rising conditions and has a nature of emptiness. Those who know well this cause and conditions would experience the ultimate truth of suchness. Those who know well the true nature of the Dharma will see the form of emptiness. Those who see the form of emptiness will see the Buddha, the great teacher.” This is to say that, everything in the universe is a temporary result of constantly changing conditions and has no permanent nature. If we perfectly understand the fact that all phenomena are merely a temporary result of conditions, we will be able to see clearly the truth of life and the universe, i.e. the truth of dependent arising within the nature of emptiness. In that way we get to see the Buddha and truly understand his ultimate intention.

See the world with such a perspective, we will find that all people, things, circumstances, phenomena of causes and conditions, are co-existing at the same time instead of opposing each other at different times. History or present, tradition or modernity, this moment or the next, self or others, here or there, this nation or that nation, different cultures, different religions, different civilizations, all these are inter-penetrating into and inter-generating one another and flowing continuously in time, thus they are inter-dependent and inter-blending in space. This is the relationship of oneness, where different elements inter-be. Similarly, what we define as advanced or backward, civilized or barbarian, noble or humble, superior or inferior, are only temporary conclusions we arrive at in a relative time and space under partial conditions. They are by far no absolute or eternal definitions for a certain thing, a certain group or a certain civilization. 

Once we really possess such Buddhist wisdom of dependent arising within the nature of emptiness, we will see the fact that the duality-based world we used to perceive is not the truth. Such wisdom will endow us with the courage to transcend duality and help us to embrace a world of diversity within oneness. 

3. Our Civilization: Rebirth by Breaking Through the Trap of Samsara 

The world is a stock of rising conditions. As a matter of fact, these conditions are by nature the world itself. Conditions could form the present and the history, the traditional and the future, and the native and the exotic ethnic group and culture. As a result, neglect, disapproval or hostility toward any condition may lead to opposition, damage to or even destruction of the self and the others. In the globalization age, any condition, be it primitive or indigenous civilizations, ancient Asian civilization or modern Western civilization, deserves our full attention, respect, understanding and good intention. Once for forty to fifty thousand years in history, indigenous civilizations were the mainstream, in which man and nature interacted in harmony and formed numerous habitats of idyllic beauty. However, such peace and serenity shattered into pieces as temporal and spatial conditions suddenly changed. Powered by technologies, the current modern civilization has been advancing triumphantly, sweeping the world along into its race from the Internet era to the artificial intelligence era. However, this civilization, generally recognized as the “advanced,” if trapping itself into its paradigm limitations because of arrogance, homogenously replicating itself with blind confidence, becoming egoistic as getting carried away by its success, also faces the risk of becoming a “closed-off civilization” or even falling into the trap of samsara from peak to the bottom. 

How can a civilization avoid such trap of samsara? I think it becomes imperative for our human civilization to get transcendence, sublimation and a rebirth.

The new civilization of mankind in this globalization age shall not take technological progress and economic achievement as the only core values or criteria for success. Instead, I think the new civilization should set enlightenment, morality upgrading and spiritual welfare for all mankind as its ultimate goal, and take coordination of the body and the mind of mankind, balance between the material and the spiritual world, harmony between man and Nature, and peaceful symbiosis and mutual prosperity of different races, cultures and civilizations as its core values and indicators. In this way, closed-off civilizations would become open, exclusive civilizations would become inclusive, and homogeneous civilizations will benefit from diversity. To establish such a new civilization requires a complete and thorough understanding of this world as a result of rising conditions, as well as a value system based on the “oneness of the self and the others” and a norm of “benefiting others is actually sowing the seeds for reaping benefits for the self.” Yet the fundamental element is a reformed recognition of the intrinsic significance of mankind. In summary, the rebirth of human civilization inevitably has to come down to mankind and their origin--the heart. The opportunity of re-establishing this Heart Culture for the world could promote the transformation and rebirth of the whole human civilization. 

II. Rebuilding Human Civilization System: Heart Civilization

 “Knowing yourself” is widely recognized as the highest goal in philosophical quest. In fact, it is also the foundation and value premise for human civilization to decide where to head for. Whether the world civilization will embrace new vitality and bright prospect in the 21st Century is up to how well humanity knows itself. From ancient Greece to modern times, human beings’ self-recognition has been evolving within the Western civilization framework in the form of a dazzling host of disciplines such as metaphysics, theology, mathematics, biology, psychology, economics and anthropology, it is necessary, therefore, in the context of globalization, to break through the limit of Western framework, and build a new interpretation system regarding human civilization and the core meaning of humanity with reference to values pertaining the diversity of human civilization. Hopefully in this way, we can rediscover human beings’ full existential meaning and ultimate value to lead human civilization to a new way out.  

1. Virtuous Glory of Heart Civilization

Let’s cast our sight to the old but ever continued civilization of China. Its continuity of more than 5,000 years on one hand is motivated by its spirit of adaptability and self-renewal in response to changes of the external world; on the other hand, it is deeply rooted in the manifestation and observance of inner virtues. It is so said in The Book of Changes, “The daily renovation which it produces is what is meant by ‘the daily renovation which it produces is what is meant by 'the abundance of its virtue.' Production and reproduction is what is called (the process of) change.” (The Great Treatise I, trans. James Legge) The Book of Changes also states, “When a series of changes has run all its course, another change ensues. When it obtains free course, it will continue long.” (The Great Treatise II, trans. James Legge) Only through continuous self-renewal impelled by wisdom of adaptability can a civilization maintain imperishable vitality over the changes of thousands of years. Nevertheless, the source of such adaptability is an unchanged spiritual essence; it is the “bright virtue” in human nature. In the heart of the Chinese, what is defined as “civilization” is believed to be a form of manifestation and embodiment of the “bright virtue,” or a way to brighten the world with the light of inner virtue, as stated in Mencius, “He whose goodness has been filled up is what is called beautiful man. He whose completed goodness is brightly displayed is what is called a great man. When this great man exercises a transforming influence, he is what is called a sage. When the sage is beyond our knowledge, he is what is called a spirit-man.” (Chin Hsin (part two), trans. James Legge) As one’s inner virtue keeps growing, it will shine as brightly as flames. Anyone in the realm of its radiation will be moved and enlightened to pure virtue. 

The outward adaptability and inward virtue constitutes both sides of the Chinese civilization. The Book of Changes echoes with this proposition, “The interaction of firmness and tenderness shows how Nature works; the realization of ‘cultural brightness’ (wen ming) tells how the human world should be. The observation into Nature is to detect how things evolve over time; the contemplation of the human world is to achieve a perfect cultivation of all.” Such pattern of civilization where Nature and human world are united as one has transcended a dual way of thinking, incorporating moral self-consciousness and world evolution as a holistic system. In this system there is a shared pivot, which is realization of the Way, or the truth. Similar statement can be found in The Book of Tao and Teh, “Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Dao. The law of the Dao is its being what it is.” (Tao Te Ching, trans. James Legge). This implies that virtues of man do reflect his realization, simulation and embodiment of the Way of Heaven. Doctrine of the Mean also says, “What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path.” (The State of Equilibrium and Harmony, trans. James Legge) Both the Way of Heaven and human nature are embodiment of the universal truth; they are inseparable with shared virtues. 

Chinese civilization, in ultimate quest of moral self-consciousness and realization of truth, has been evolving amid thousands of years of historic changes in close relation to the essential existence (“bright virtue”) and the inner need (“to magnify the bright virtue”) of humanity. That is how it stands out as a role model of Heart Civilization in the East with both up-to-date vigor and creativity and consistent inner continuity. In today’s ever changing world of instantaneous technological updates and ubiquitous cultural diversity, Heart Civilization as the soil for inner virtue can help modern humanity pilot the world and rebuild civilization out of the essential meaning of humanity.      

2. Enlightening feature of Heart Civilization

The 5,000-year-old Chinese civilization has been passed down like a lamp from generation to generation, and the 2,000-year-old Chinese Buddhism has been playing an important role as a lamp deliverer.  

Two thousand years ago when Buddhism was introduced from India to China, it merged with the native metaphysics and liberated Chinese culture from the fetter of Confucian exegesis prevailing in the Han dynasty. From then on, Chinese culture was endowed with unlimited visions on time and space, dependent arising, and heart. The penetrating insight into conditions and heart not only allowed successful localization of Indian Buddhism in China, making itself evolve into a new form known as Chinese Buddhism featuring eight parallel schools, established monastic codes and heart-to-heart transmission of patriarchal teachings, but also bestowed on Chinese civilization more versatile adaptability, more inclusive horizon, clearer spirit of transcendence (or lichtung in German) and deeper awareness of enlightenment. This makes the Chinese more proactive and competent in adapting and acting to changes of external conditions on one hand, and more sophisticated in self-recognition and transcendence on the other. That is to say, the Buddhist insight into emptiness and non-self has refreshed the gene of Chinese culture, hence reshaped cultural characters which have sublimated Chinese civilization from a natural level of “Nature and man united” to an awakening level of “Dharma realm oneness.” Such sublimation has endowed the Eastern Heart Civilization with a feature of enlightenment beyond sensibility and rationality.  

Self-recognition and recognition of the world out of sensitivity is based on sensory feelings and emotional reactions of human beings, which, dominated by a stubborn “self”, are apt to be mixed with afflictions such as greed, anger, delusion, arrogance and doubts, thus preventing one from truly recognizing oneself and the world. On the other hand, recognition out of rationality is likely to be partial, biased or wrong due to the limit of personal knowledge and experience. When sensitivity mingles with rationality, the latter may even become a tool disguising greed, hatred, jealousy, fear and the like, aiding and abetting evil doers to hurt others, destruct environment, bully the weak and tramp on human civilization. 

As long as the clinging to “self” remains dominant, both sensitivity and rationality will give off a strong emanation of personal torment and worldly misery. Therefore, decoding such self-clinging is the true way for human beings to overcome the crisis of self-recognition and terminate endless sufferings. The very decryption is awakening of human beings’ heart, namely, being awakened to the delusion of self-clinging and the reality of selflessness. What is defined as “enlightening feature” refers to the original nature of and instinct for such awakening.  

The Chan school in Chinese Buddhism, featuring the richest Chinese spiritual elements among the eight schools, put great emphasis on awakening. Its main propositions, for example “to reveal one’s true heart and true nature,” “to attain Buddhahood in one’s own heart” and “sudden enlightening to Buddhahood,” direct Buddhist practice to immediate awakening of the heart, as said by the Sixth Patriarch Chan Master Huineng, “Without enlightenment there would be no difference between a Buddha and other living beings; while a gleam of enlightenment is enough to make any living being the equal of a Buddha. Since all dharmas are immanent in our mind there is no reason why we should not realize intuitively the real nature of Tathata (suchness)?” Such sudden awakening can reveal the great treasure of universe penetrating light stored in one’s heart, enabling him to know the reality of all phenomena in all Dharma realms like the Buddha does. What is more, the awakened are able to apply all dialects on all lands and even all things in the universe to vividly depict the circumstances they have been awakened to so that other ordinary beings will have the chance to realize the Buddha’s state of heart. Like Confucians magnifying the bright virtue to civilize the whole world, the Chan practice of revealing one’s true heart and true nature will generate light of awakening that can brighten up the entire Dharma realms.  

The enlightening feature of Chinese Buddhism infused into the Heart Civilization has endowed human civilization with unlimited inward freedom and outward openness, which can help humanity not only transcend oppositions of opinion in the inner world, but also resolve phenomenal oppositions in the external world. If the concept of Heart Civilization is adopted to guide humanity toward higher levels of awakening, it will be possible for the globalized human civilization to transcend all patterns of opposition and embrace unprecedented unity and new vitality.  

III. The Global Responsibility of Buddhism for the Rebirth of Human Civilization

The 21st century witnesses the historical convergence of cultures with different backgrounds, civilizations of different types, and countries with different races. Be it the 5,000-year Chinese civilization or the 200-year Australian civilization, the ancient Eastern civilization, or the modern Western civilization, all civilizations find themselves in the opportunities and challenges brought by globalization, facing together the future of humanity, sharing weal and woe. The Internet has connected the globe to make it a world of equality, union and sharing. Therefore, today different civilizations, cultures, races and countries should no longer able respond to this new era with an attitude of separation between the self and others, blocking and refusal of international intercourse, antagonism, hostility, conflict or strife. Instead, we need to unite the quintessence of human civilization and work together to explore a new civilization for humanity with openness, inclusiveness, communication, mutual-learning, self-confidence and self-renewal in the knowledge that we ought to help each other for we are in the same boat. 

The Heart Civilization from the east is a culture embodying the essential spirit of Confucian, Buddhist and Daoist cultures, characterized by internal enlightenment and the wisdom of dependent arising and emptiness of intrinsic nature. It can serve as an important reference for the self-reflection and reconstruction of modern Western civilization and the building of a harmonious, diverse world civilization in union. As the representative of the Heart Civilization, Buddhism is responsible to introduce the ancient wisdom to modern civilization and navigate it towards a rebirth with the force of enlightenment. 

1. Assimilating and Guiding the Civilization of Technology with the Heart Culture

How to respond to the civilization of technology? This is the first issue that Buddhism needs to focus on and face up to in its participation in rebuilding human civilization and promoting the rebirth of human civilization.

In our age of civilization of technology featuring materialization, informationization, and intelligentization, human’s capacity for self-understanding and self-enlightenment has been diminishing with our deepening reliance on material, technology and information. As a result, our hearts become increasingly emptier despite the growing material abundance, our helplessness persists despite the advancing scientific development, our sense of loneliness and lostness remains despite the overwhelming information. Apparently, pursuit of material wealth or worship of technology by no means satisfy the spiritual needs of a human being. On the contrary, it causes spiritual barrenness of humanity unseen in all past ages. In the meantime, the authority of rationality brought by the of secularization has been eroding the sacredness of faith. Consequently, faith and technology, transcendence and secularity, spirituality and materialism have become oppositions hard to reconcile. Discarding tradition and faith and losing their spiritual home, human beings in the modern age are swept into an endless race propelled by technological progress.

Heart Culture is based on the self-enlightenment and self-confidence of human beings and regards the heart as the source of value and the destination of meaning. The transformation from an ordinary person to a sage, from the confused to the enlightened, is brought about by the heart. As it is said in The Flower Ornament Scripture: “Mind is like an artist, Able to paint the worlds: The five clusters all are born thence; There's nothing it doesn’t make... If people want to really know All Buddhas of all times, they should contemplate the nature of the cosmos: All is but mental construction.” (Volume 19 of the 80-volume edition) The Platform Sutra of the Sixth Patriarch states: “Our Essence of Mind (literally, self-nature) which is the seed or kernel of enlightenment (Bodhi) is pure by nature, and by making use of this mind alone we can reach Buddhahood directly.” Heart Culture stresses the essential power of human being’s spiritual enlightenment and cultivates human being as the subject of enlightenment, enabling human existence to transcend whatever form of reliance on the external, and making the deep awakening and independence possible. 

As a matter of fact, response to the civilization of technology is a global subject concerning not only the destiny of humanity, but also the self-construction of Buddhism that decides its future, for the vitality and value of Buddhism lies in its response and resolution to the contemporary problems. For over a decade, we have been trying to creatively integrate modern technology such as the Internet, animation and artificial intelligence with the ancient wisdom of Buddhism. We have developed a robot monk Xian’er who is capable of human warmth and Chan spirituality; we use the OCR technology to collate the Chinese Canon. It has been our hope that such creative and positive actions shall, on the one hand, turn technology into a tool to interpret spirituality and spread wisdom, on the other hand, guide technology to a wholesome progress toward enlightenment which should be the ultimate goal of humanity.

2.  Fusing the Eastern and Western Cultures with the Wisdom of Emptiness

The age of globalization is a time of massive communication between Eastern and Western cultures as well as the collision of different cultures, values and ideas. Then how can the East and West better understand each other? How can the East and East find a root path for different civilizations to reach a common human civilization? It is possible that the Buddhist wisdom of emptiness can be the spiritual bridge and common linguistic context between different cultures. As the American writer on transpersonal psychology Kenneth Earl Wilber says: “The West has its relative truths, the East has its relative truths. And mostly in the East we further get a clear understanding of absolute truth, because the toaster was not your fate for dabbling therein. And definitely, my theme is that a judicious blend of relative truths, East and West, set in the primordial context of radical Emptiness, is a very sane approach to the human situation.” 

Nagarjuna says in the Chapter of “Analysis of the Noble Truths” in his Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way): “‘originating dependently’ we call ‘emptiness;’ this apprehension, i.e., taking into account all other things, is the understanding of the middle way. Since there is no dharma whatever originating independently, no dharma whatever exists which is not empty.” The “emptiness” in Buddhist philosophy means that the existence of things dependent on causes and conditions is void of intrinsic nature. Being the nature of the universe, “emptiness” offers a plane for transcending and unifying all phenomena that have different characteristics. From the perspective of emptiness, the East and West, traditional and modern, Asian and European civilizations are all produced by different temporal and spatial conditions. Once we are able to see the background and causes of the originations of different civilizations as what they were, we can accept other civilizations with tolerance and treat them with equality, and mutual appreciation without bias will be possible. 

From the perspective of Dharma realm dependent origination which is an even broader point of view, things in the world are mutually dependent and inter-being, like the jewels on the Indra’s net, each and every one shedding the light of billions of jewels. For instance, the ancient Silk Road across Europe and Asia resulted in extremely brilliant achievements for human civilization in the great integration of the Eastern and Western cultures. In the 19th century, the seed of Buddhism was brought to Australia by the Chinese who came for the gold rush. Since the 1960s, there have been Buddhist pioneers from China watering the soil of Australia with persevering exploration and sincere contribution. Their endeavors have enabled Buddhism and the Eastern culture to take root, blossom, and yield fruit in Austria, becoming the positive energy that purifies people, serves society, blends different cultures and spreads wisdom. The Nan Tien Temple and Nan Tien Institute established by Fo Guang Shan are outstanding representatives. As regards Chinese Buddhism today, it has been trying to reach out to a wider world together with the Chinese culture and merge with different cultures of the world by means of such efforts as collating and translating the Chinese Canon, setting up websites and microblogs in multiple languages, organizing the World Buddhist Forums, engaging in international inter-faith dialogue and cultural communication, establishing overseas monasteries, etc. 

Venerable Master Hsing Yun composed a poem for the groundbreaking ceremony of the Nan Tien Institute, “This university is named Nan Tien, a place where the young learn to become saints. It is a day of communication between the Chinese and Austrian cultures, witnessing the multiracial peace.” The Heart Civilization as created by the Eastern noble beings like the Buddha, Confucius and Laozi, never takes the maximum gratification of desire for material possession or the maximum accumulation of knowledge as the aim of human civilization. Rather, the Heart Civilization emphasizes giving full play the nature of human beings, which has the potential for enlightenment and regards such a pursuit as the ultimate aim of human civilization as well as the fundamental guarantee for peace. Today in the 21st century, we should emulate and honor the noble beings by continuing the lineage of “heart-to-heart” Dharma transmission and the construction of the “Heart Civilization”, so that the light of human civilization will eternally illuminate the entire universe, never dying out.

Thank you all!

Tags:heart civilization,global responsibilities of Buddhism

About Us | Desclaimer | Join us | Make This Your Homepage

Copyright@2009 All Rights Reserved