Early in the 20th Century, China experienced significant political, social and religious upheavals. For the first time in its long history, China was no longer governed by dynastic rulers and the possibility of a republic society emerged. The country and its people were divided when confronted with the reality of Westernization and the inevitable rise of a modern society. There was little agreement between leaders and different factions as to what vision of that society ought to emerge as the modern China, and this widespread disjunction certainly took its toll on China's revered Buddhist traditions. In fact, years of coping with these issues had many Buddhist scholars predicting an end to the religion as a pure and valuable vehicle through which its practitioners can gain spiritual enlightenment. The institution was under attack from all sides by innumerable forces. Taixu spent most of his life trying to stymie the decline of Buddhism through structural and doctrinal reforms that were meant to purify the religion and make the religion more applicable to modern times
[...] number of influential Buddhist monks of the time. One of the most important relationships he developed at the time was with Huashan, who also sought to reinvigorate and reform the Chinese Buddhist tradition. In fact, Huashan is credited as being the first monk to seek the modernization of the Sangha. Huashan helped Taixu to become familiar with revolutionary political and social figures of the time. Most significantly, Huashan argued that in the dynamic political and social climate of the time, the monastic order must also change through modernization and educational reforms.[2] Taixu's relationship with Huashan placed Taixu on the new trajectory of reform. [...]
[...] Those specific problems were augmented by larger problems that consumed the world at large. Taixu saw the world community as drifting into moral decline, and such a view was fostered by the harsh realities of the first World War. Instead of seeking peace, harmony, spiritual growth and enlightenment, he saw that human nature was being defined by self- destructive hedonistic wants and that the world was acquiescing to those base desires. Taixu also blamed much of this decline on science. [...]
[...] However, it is important to note that the central goal of Taixu's effort still revolved around the traditional Buddhist cannon and the sangha. In no way, did Taixu attempt to dismantle the sangha or abandon the cannon.[8] Structural Reforms The structural reforms which Taixu sought to implement surrounded changes to the monastic system. The central aims of his efforts were to reunite different monasteries and schools of Chinese Buddhist thought. While some of his critics charge that his plans were grandiose and impractical, it appears that Taixu believed that only through such drastic changes can Buddhism truly survive and thrive in the face of modern society. [...]
[...] Instead of viewing the statues as a model and reminder to emulate the enlightened beings, practitioners were worshipping the objects themselves. Such a practice is tantamount to idolatry, and often twists the major truths promoted by Buddhism.[3] Taixu also contended that the sangha had to be more responsive to the public and the external world. With all of the changes occurring throughout China, Taixu argued that Buddhist leaders and practitioners could not merely seek personal enlightenment, but must engage with the external world and bring positive change to that world. [...]
[...] In fact, the school eventually was divided into different departments, akin to many of American colleges today. The school was named the Wuchang Buddhist institute, and had both lay and monastic instructors. Significantly, the school required rigorous academic work from its students, and those students had to study religious and secular subjects. For instance, their studies included history, literature and psychology, as well as Buddhist works and languages. The Wuchang school served as a model for the many monastic schools which Taixu would establish throughout his life, and for many others who saw the value of comprehensive education for the monks. [...]
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