The Sage of Buddhism Must Be the Noble Person of Confucianism

Confucian culture serves as the foundation of Buddhism, teaching the way of human conduct, the actions of a noble person, the restraint of body and mind, the purification of body, speech, and thought, and the subduing of greed, hatred, and delusion. It is precisely due to this bedrock of Confucian culture that the Dharma, transmitted from Western India to Cathay (China), took root and flourished, bringing blessings to the Chinese nation. Buddhist cultivation is built upon the foundation of Confucianism, yet in terms of ideological character and moral refinement, it should surpass Confucianism, becoming purer and more noble, striving to remain untainted by filth.

Confucianism advocates the way of the noble person: words must be matched by deeds, consistency in speech and action, harmony between inner and outer self, being upright and aboveboard, and possessing the spirit of a great man. If the noble person is the benchmark set by Confucianism, then Buddhism's benchmark should be the sage, transcending the noble person. Therefore, one who is a noble person is not necessarily a Buddhist sage, but a Buddhist sage must be a Confucian noble person. One who is not a noble person is neither a sage nor a virtuous mentor. If someone claims to be a sage or a virtuous mentor, their actions, speech, thoughts, and conduct must be compared against the virtues of a noble person. If their conduct falls short of even that of a noble person, differing from the noble standard, one must be vigilant to avoid contamination and assimilation, preventing the mind from becoming clouded. To verify whether someone has attained realization or perceived their true nature, the first step is to examine their character and moral cultivation. If this aspect of mind-nature fails to meet the standard, all other theories are merely empty talk, lacking genuine realization. A genuinely realized person's mind-nature will inevitably transform. As it is said, all phenomena are created by the mind; a mind clearly tainted cannot produce a sage.

Every Buddhist practitioner should also diligently study the conduct of the noble person, learning from the traditional teachings of Confucianism and Daoism, gradually perfecting their personal integrity and moral character. Once one possesses the moral cultivation befitting a human being and their mind-nature matures and becomes complete, then diligent effort in Buddhist study and practice will yield results. Only when theoretical work (technique) and mind-nature progress synchronously and in perfect harmony is it possible to undergo a fundamental transformation, like a carp leaping through the Dragon Gate, to become a true sage, a role model for all sentient beings, and thus be qualified to guide them towards the path of liberation.

Many people have studied Buddhism for years yet find their diligent efforts yield no progress. What is the reason? It is because cultivation is not merely a technical endeavor of diligent practice; more crucially, it involves the tempering and refinement of mind-nature, the perfection of character. If one fails even at being a decent human being, no amount of effort will enable them to break through the prison of their own mind and become a sage. The moral conduct of many Buddhists falls short even of ordinary worldly people; their afflictions increase the more they study, their greed, hatred, and delusion remain unabated, and they pursue many worldly desires, painstakingly scheming for fame and gain. Yet, it is precisely these individuals who frequently proclaim themselves enlightened or sainted. In contrast, those with better moral conduct are cautious and meticulous, carefully examining themselves, and dare not lightly bestow such a grand title upon themselves.