Remembering Dharma Master Ju Zan (1908-1984)

[Shi Da Dao]

Special RHACS Note: Master Ju Zan (like Master Xu Yun 1840-1959) is highly respected throughout Chinese society. He is renowned not only for his extensive and authoritative Buddhist scholarship, but also for his knowledge of Western philosophy, and his ability to 'integrate' the two very different systems of thought (from a Buddhist perspective). His ability to speak English allowed him to converse with 'Zhao Kong' - the first known European to be ordained as a Chinese Buddhist monk in 1931. (A 'link' to Master Ju Zan's encounter with Zhao Kong [an earlier RHACS translation] is included in this latest RHACS translation.) Master Ju Zan also rallied the Chinese people to effectively resist the Japanese imperial army as it rolled across China (murdering hundreds of thousands of Chinese people in the process), and his progressive mind-set enabled him to interpret the ancient Buddhist teachings so that the Dharma was made relevant to modern (and post-modern) society, and not limited to its feudal history. This process of adaptation did not ‘weaken’, but rather ‘strengthened’ the Dharma, particularly when viewed in the light that Master Xu Yun also persuaded the Chinese government not only to retain the Vinaya Discipline for the monks and nuns, but to actually make adherence to this discipline a legal requirement in China once ordain as a Buddhist monk or nun. ACW 12.11.2016

Remembering Dharma Master Ju Zan [巨赞法师] (1908-1984)

Original Chinese Language Text By: Dharma Master Zheng Guo (正果法师)

(Translated by Adrian Chan-Wyles PhD)

Translator’s Note: This is an English translation of the original Chinese text entitled ‘巨赞法师悼词’ which can be translated as ‘Remembering Dharma Master Ju Zan’, or ‘Eulogy for Dharma Master Ju Zan’. This is an undated talk given not long after the passing of Ju Zan in 1984, by another Buddhist monk named ‘Zheng Guo’. Master Ju Zan was held in very high regard not only by Chinese Buddhists (both within and outside of China), but also the Chinese government and the Communist Party of China. He was very well educated and could speak English, which he put to good use in 1931 (the year of his ordination), when he met the first European to be ordained as a Buddhist monk in China (the British-Hungarian known as ‘Zhao Kong’), at the Long Chang Temple (near Nanjing) in Jiangsu province. During the Second Sino-Japanese War (1937-45), Master Ju Zan was very active rallying the people, and administering whatever help he could to the multitude of victims maimed and murdered by the invading imperial Japanese army. In this regard, whilst being a traditionalist in the sense that he thought that Buddhism should be correctly studied and appropriately practised to be effective, he also understood that China needed to be modernised to help the Chinese people attain a better life for themselves, and that Buddhism had to evolve to take into account these changes. This process did not involve the negation of Buddhism, but rather a far more radical and life-affirming re-application of an ancient wisdom to a new set of circumstances. For Ju Zan, Buddhism offered a prime example of the operation of logic and reason preserved within a vehicle intended for self-development and transformation of the individual. Ju Zan extended this revolutionary philosophy (that already included the radical transformation of mind and body), and applied it to the social and cultural environment – thus ensuring that Buddhist thinking adapted to contemporary times, and retained its relevancy for the people of Revolutionary China. It is interesting to note that in the spring of 1949, Master Ju Zan is reported as being in Hong Kong. Master Xu Yun (1840-1959), records in his autobiography ‘Empty Cloud’, that he, too, was in Hong Kong in the spring of 1948/49, and again at an unspecified time of year in 1949/50. It may well be that Ju Zan was in Hong Kong because of Xu Yun, or for the same reason as Xu Yun. For those interested in Master Ju Zan’s recollections of Zhao Kong, please ‘click’ this link for my translation:

Master Ju Zan’s (巨赞法师) 1908-1984 - Biography Of The Foreign Monk Zhao Kong (照空) - (1879-1943)
wenshuchan-online.weebly.com/the-foreign-monk-zhao-kong.html


ACW 12.11.2016

Fellow leaders, colleagues and friends, China’s contemporary (and patriotic), venerable old monk named Ju Zan, toward the end of his life, was suffering from a number of ailments, including the atrophy of the nerves in the brain. At that time Ju Zan was confined to his bed, and received the best Chinese and Western medical treatment available, arranged by the government of China (and the Communist Party of China). This meant that whilst he was incapacitated, he was carefully looked after by both Chinese and Western doctors, who worked together to try and save him. Unfortunately, despite this extensive medical attention, Master Ju Zan passed away during the late evening of April 9th, 1984, at 10:10pm. This was considered a great loss to China and the Chinese Buddhist cause. Such was the power of Master Ju Zan’s virtue, that today a great number have gathered here to respectfully mourn his very sad passing.

During his lifetime, he was a Standing Member of the National Committee of the Chinese People's Political Consultative Conference, Vice-President and Deputy Secretary-General of the Chinese Buddhist Association, and Vice President of the Chinese Buddhist College. He also served as Chief Editor of the monthly ‘Modern Buddhist Studies’ magazine, as well as performing many other duties. Dharma Master Ju Zan was born in 1908 in ‘Guan’ (贯) Village, situated in the Jiangyin County area, of Jiangsu province. His lay surname was ‘Pan’ (潘), his first names were ‘Chu Tong’ (楚桐), and he was commonly known as ‘Qin Pu’ (琴朴). In his youth, he graduated from the local Jiangyin Normal School, before studying at the Shanghai Daxia University. In 1938, in the Hunan area, Master Ju Zan organized the ‘Nanyue Buddhist Relief Association’ and the ‘Buddhist Youth Service’, to assist in the Anti-Japanese National Salvation Movement. In 1940, Master Ju Zan became the General-Secretary of the Guangxi Buddhist Association, and the editor of the ‘Lion’s Roar Monthly’ magazine, which actively campaigned in support of the anti-Japanese war effort to save China from destruction. In 1942, Master Ju Zan became the ‘Head Monk’ (住持 – Zhu Chi – or ‘Upholder of Life’ – usually rendered ‘abbot’ in Western discourse), of the Dragon Brilliance Temple (龙华寺 – Long Hua Si), in the Mount Xi area of Guiping County, situated in Guangxi province. In 1944, Master Ju Zan was a teacher at the Wuxi Guoxue Technical College, situated in the Bei Liu area of Guangxi province. In 1946, Master Ju Zan returned to the Spirit Essence Temple (灵隐寺 - Ling Yin Si) in Hangzhou, and then became the Secretary of the Buddhist Association of Zhejiang Province. In 1948, he was appointed dean of the Wulin Buddhist College in Hangzhou, and was then invited to Hong Kong to give lectures, and to assess the situation of Buddhism in the Taiwan province of China. He spent that winter in Hong Kong, before travelling back to Beijing in the fourth month of 1949, to personally welcome the founding of New China.

After Liberation, Master Ju Zan ended his life as a wondering monk and settled in Beijing, becoming very active in support of the People’s Government (and the Communist Party of China), rebuilding the country, leading the Buddhist community, assisting in the development of a modern Buddhist education system that included generating patriotic love and support for the country, and cultivating a willingness to participate in hard-work. During the 9th month of 1949, Ju Zan attended the first session of the Chinese People's Political Consultative Conference. In 1950, Master Ju Zan founded the Great Heroic Sack Factory. He encouraged Buddhist monks and nuns to dedicate a part of their day to manual labour, whilst participating in the launch of the modern Buddhist Studies Society. This was when he became the Chief Editor of the monthly ‘Modern Buddhist Studies’ magazine. In 1952, Master Ju Zan dedicated his time to establishing a new Chinese Buddhist Association, and did much of the planning and preparatory work himself. From 1953 until his death in 1984, Master Ju Zan dedicated his life to applying correct leadership, attending important conferences and devising Buddhist educational programmes suitable for people living in a modern society.

Since his adolescent years, Master Ju Zan partook in patriotic activities. He was particularly inspired by the ‘United Front’ policy of the Communist Party of China – which called upon all Chinese people to unite and defend the country against imperial Japanese aggression. At this time in the history of China, Master Ju Zan was deeply moved with compassion for the suffering of the people throughout the country, and arranged Buddhists into local groups of mutual assistance, labour activity, self-defence and resistance, in such places as Hunan, Nanyue, and Changsha, etc. As the editor of the ‘Lion’s Roar Monthly’ magazine, he called for all Buddhists in China to unite as a patriotic duty to defend the motherland from Japanese imperialist aggression, and to actively assist the Chinese fighting forces wherever they could in this sacred duty. He emphasised the ‘selfless’ nature of Buddhism, and clearly pointed-out the egalitarian nature of its teachings. On the eve of the founding of New China (in 1949), Master Ju Zan hurried northward from Hong Kong to Beijing, eager to assist in the Socialist reconstruction of the country. For more than 30 years after the liberation of China, Master Ju Zan unswervingly adhered to the path of study, self-cultivation, patriotism, (and support for the Socialist Path, which he thought was compatible with the Buddha’s teachings). Even during difficult times of turmoil and confinement (1966-1976), he never gave-up the belief that China needed to be modernised for the welfare of the people, and for the preservation of Buddhism. Master Ju Zan, in his later life, worked steadfastly to reunify Taiwan and Hong Kong with the motherland, as he missed visiting these places and teaching Buddhism.

Master Ju Zan spent over 50 years practising Buddhism during his lifetime, and thoroughly studied the Tripitaka in considerable depth, whilst fully adhering to the upholding of the Vinaya Discipline. Master Ju Zan followed the method of correctly learning about Buddha-Dharma, and applying that knowledge to a sound meditative practice (to gain entry into a profound conscious development). In this regard, he studied the ‘Three Treatises’ (三论 – San Lun), the ‘Divine Sky Platform’ (天台 – Tian Tai), and many of the teachings of the virtuous and just ancestral masters of old (whether Buddhist or non-Buddhist). Whatever subject he studied, he mastered fully and without error. With regard to his Ch’an studied, he was very strict in its practice, and spent many years returning the mind to its empty root and transcending duality, without being attached to any limited notions of Nirvana. This is how he transcended the deluded root of life and death. Due to the broad nature of his knowledge and wisdom, Master Ju Zan for a number of decades, published academic articles upon the history of Buddhism and Buddhist practice (as well as non-Buddhist subjects), in both Chinese publications, and publications abroad, such was the high regard with which his compassion and wisdom was held around the world.

It must be remembered that Master Ju Zan possessed an excellent all-round and extensive education that not only covered Chinese Buddhism, Daoism and Confucianism, but which also included the numerous schools of pre-Qin, Song and Ming Dynasty philosophies and interpretations. Not only this, but Master Ju Zan was also an expert in China of Western philosophy, particularly that related to Kant and Hegel (which has relevance for interpreting the Buddhist teachings of ‘form’ and ‘void’, for those not familiar with the subject). He tended to emphasis an eclectic approach to understanding, that although diverse on the surface, shared a common root of the mind essence (and its realisation through Buddhist practice). His area of expertise also included Traditional Chinese Medicine (TCM), qigong, and the philosophy of yin and yang – subjects within which he had many profound insights. However, Master Ju Zan always used the Buddhist method of mind development and realisation as a foundation to bring all this understanding together. This approach effectively created a profound and effective interface between the old and the new, and between the east and the west. In this regard, the place of Master Ju Zan within modern Chinese Buddhist history cannot be over-emphasised, as it was his example that demonstrated to many intellectuals how the limitations of the past could be thrown-off, whilst retaining the wisdom of the past for application to a modern world. He also showed how non-Chinese philosophies could be learned and applied to a modern Chinese cultural setting.

During his involvement with the higher echelons of the Chinese Buddhist Association, Master Ju Zan campaigned for unity amongst all of China’s ethnic Buddhist groups, and for those groups to support the government of China in its reconstruction of the country. He did this whilst simultaneously advocating the establishment of the principle of freedom of religious belief, which the Chinese government implemented without hesitation. Master Ju Zan was of the opinion that religious freedom in China would serve as the basis for the unity of the people. To demonstrate the efficacy of this policy, Master Ju Zan played an active role in pursuing Buddhist academic research, publishing Buddhist books and journal articles, as well as establishing Buddhist colleges and universities, designed to carry forward the fine traditions of Chinese Buddhism. He further organised Buddhists to help their local communities through participating in Socialist reconstruction projects. Another interesting policy pursued by Master Ju Zan was the uniting of overseas Chinese people with the people in China, using the practice and study of Chinese Buddhism as common ground. He even managed to extend this project to include international Buddhists from various countries, many of whom were sympathetic to New China, and possessed an interest in the study of Chinese Buddhism. The importance Master Ju Zan’s work cannot be emphasised enough, as it served to connect New China with the outside world, during a time of diplomatic isolation.

We gather here today to mourn the passing of Master Ju Zan, and to remember with respect the great reputation of this most progressive of Buddhist masters. However, we should not dwell in sadness, but be inspired by the example he set. He always advocated a responsible attitude of diligent and conscientious work – if you are able - do as much for others as it is possible to do, and do not passively wait for others to do things for you. Help wherever you can, but always keep a calm and peaceful mind and body. Support the government of China by explaining the naturally egalitarian aspects of Buddhism, and always align the Buddha-Dharma with the principles of Socialism. Never allow discord to develop in the mind, body, or environment. Always maintain peace and harmony in whatever you do. We must, as Buddhists, adhere to Master Ju Zan’s progressive work as we move through the 1980’s, bringing to fruition the many projects he actively encouraged and pursued. This behaviour will bring comfort to Master Ju Zan – who now abides in the silent light.

Respect wisdom, whilst preserving and transmitting this text!

©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.

Original Chinese Language Source Text

wap.goodweb.cn/news/news_view.asp?newsid=77613

巨赞法师悼词

正果法师

各位领导，各位同仁，各位朋友：

我国当代爱国高僧巨赞法师，因患脑神经萎缩等多种疾病，卧床年余，在党和政府的关怀下，经中西名医精心治疗无效，不幸于1984年4月9日晚100点10分停止了呼吸。这是我国佛教事业一大损失。今天，我们在这里隆重集会，对巨赞法师的逝世，表示极其沉痛的哀悼。

巨赞法师生前是中国人民政治协商会议全国委员会常务委员；中国佛教协会副会长兼副秘书长，中国佛学院副院长。他还曾担任过《现代佛学》月刊主编等职务。巨赞法师原籍江苏省江阴县贯庄人，俗姓潘，名楚桐，字琴朴，生于1908年。青年时代在江阴师范学校毕业，曾就读于上海大夏大学。1929年担任江阴金童桥小学校长。1931年3月在杭州经太虚法师介绍，从灵隐寺方丈却非和尚披剃，法名传戒，字定慧，后改名巨赞。同年在宝华山隆昌寺受具足戒。1932年至1937年间，先后在杭州、南京、重庆、厦门等地研究佛学和从事佛教教育工作。1938年在湖南先后组织“南岳佛道救难协会”和“佛教青年服务团”，投身抗战救亡运动。1940年任广西佛教会秘书长，编辑《狮子吼月刊》，宣传抗战救国。1942年任广西桂平县西山龙华寺住持。1944年冬在广西北流无锡国学专科学校任教。1946年回杭州灵隐寺，任浙江省佛教会秘书。1948年任杭州武林佛学院院长，并应邀赴香港讲经，旋往台湾省考察佛教情况。同年冬再度赴港。1949年4月为迎接新中国的诞生，从香港来到北京。

解放后，巨赞法师结束了他的云水生涯，一直定居北京，在中国共产党和人民政府的领导下，积极致力于佛教界爱国爱教工作。1949年9月出席中国人民政治协商会议第一届会议。1950年开办大雄麻袋厂，组织僧尼参加生产劳动；参与发起现代佛学社，主编《现代佛学》月刊。l952年参加中国佛教协会的发起和筹备工作。从l953中国佛教协会成立到现在，他一直参与会务领导工作。

巨赞法师早在青少年时代就参加爱国进步活动。“七·七”事变后，强敌入侵，国难当头，在中国共产党团结抗战政策的影响下，他满怀救民于水火的激情，在湖南南岳和长沙等地，组织佛教徒参加抗战救国工作。在此期间，他主编的《狮子吼月刊》，宣传爱国救亡的思想，对推动广大佛教徒投身抗日救国活动起了积极作用。新中国成立前夕，他从香港毅然北上，决心为新中国的社会主义建设事业贡献力量。解放后三十多年来，法师始终不渝地坚持学习，爱国爱教，跟共产党走社会主义道路。即使足在“十年动乱”、身陷囹圄的逆境中，他也没有动摇热爱祖国和拥护党、拥护社会主义的信念。法师生前十分怀念居住在台湾、香港的同参旧谊，关心统一祖国的大业。

巨赞法师在他半个多世纪的佛法实践中，深入三藏，解行并重。法师为学的次第是从法相唯识之学入门，进而探究三论、天台、贤首诸宗之义，大开圆解，融会贯通；对于禅宗，用力独勤；以不住生死、不趣涅槃、利乐有情为其指归。几十年来，他撰写了大量的佛学论文，散见于海内外佛刊。法师不但精通佛学，对先秦诸子、宋明理学及康德、黑格尔诸家着作，亦莫不广为涉猎；博采多该，兼收并蓄，以成其学问之深闳。他对气功和中医阴阳学说也有精到的见解，颇为时贤所重。法师在佛学研究上孜孜砣砣，老而弥勤，随类施教，诲人不倦的精神，堪为广大佛教徒学习的楷模。

巨赞法师长期参与中国佛教协会的领导工作，在推动会务，协助党和政府贯彻落实宗教信仰自由政策，增进各民族佛教徒的团结，开展佛教学术研究，出版佛学书刊，创办佛教院校，发扬佛教优良传统，组织佛教徒参加社会主义建设，团结海外佛教界同胞，促进国际佛教友好交流等方面，都发挥了积极作用，作出了许多有益贡献。我们在悼念巨赞法师的时候，应该化悲痛为力量，继承他的遗愿。学习他追求进步，爱国爱教，刻苦治学，行解相应的精神；学习他兢兢业业，认真负责的工作态度，在党和政府的领导下，发扬佛教优良传统，开创佛教徒为八十年代三大任务服务的新局面，以慰法师于常寂光中。


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