In any educational journey, there is nothing more valuable than the guidance of a teacher who is rich in knowledge, passionate about education, and humble in character. I am happy to acknowledge that I am indeed one of those fortunate students. The teacher I would like to recognize is the Venerable Dharma Master Shi Jing Kong (Chinese: 釋淨空法師), whose guidance I was lucky to receive almost immediately after developing an interest in Buddhism.
The Dharma Master had a humble beginning. He was born in 1927 to a poverty-stricken family in war-torn China. Ten years after he was born, Japan invaded China and committed the Nanking Massacre. The young Dharma Master, like so many Chinese at the time, was forced to flee from city to city to avoid the ravages of war. While he loved to read and learn and kept up his education as much as possible, he was never able to finish high school.
When it was time for him to go to college, he was too poor to afford it. However, his intellect, determination, and ability won him not one but three scholars, each prominent in their respective specialty fields at the time, as his teachers. Each of them taught him Buddhism from different perspectives, providing him with a broad understanding and solid foundations for becoming a future Dharma teacher.
Determined to learn philosophy in college, but lacking financial resources, he wrote directly to Professor Fang Dong Mei (Chinese: 方東美), “described by Charles A. Moore as the ‘greatest philosopher of China’ and by Vincent Shen as ‘one of the most creative contemporary Chinese philosophers,‘” and asked to learn from him.
The Dharma Master never revealed what he wrote in the letter. However, whatever he wrote, Professor Fang was so impressed by this never-finished high schooler’s writing that he invited him to his home. During the meeting, Professor Fang asked his prospective student about his education. Upon hearing that he had not finished high school, Professor Fang commented that his university students could not have written at the same level as his prospective student. At the end of this audition, Professor Fang advised his future student not to go to his university. The reason, he opined, was that “students do not behave like students, and teachers do not behave like teachers” at the university. Instead, Dr. Fang offered him private philosophy lectures at his home for two hours a week on Sundays, free of charge! Thus, it was through philosophy that the Dharma Master began his journey in Buddhism.
The very last chapter on philosophy was on Buddhist philosophy. When the young student first heard of Buddhist philosophy, he challenged his teacher: “Buddhism is a lowly, multitheistic religion; how can it be considered as philosophy?” Dr. Fang responded: “You are young and do not understand. Buddhist philosophy is the highest level of philosophy, Buddha is the greatest philosopher in the world, and learning Buddhist philosophy is the greatest enjoyment in the world.” Dr. Fang told him, “Buddhism does not belong in the temples, but the Buddhist sutras.” These teachings changed the student’s perception of Buddhism and would have a significant impact on him.
In his lectures, Dharma Master often mentioned that he was a good student because he followed his teachers’ teachings. Indeed, he appreciated what Dr. Fang taught him and followed his instructions carefully. Later, after he became a Buddhist teacher, believing that “Buddhism does not belong in the temples, but the Buddhist sutras,” the Dharma Master never led any Buddhist ritual ceremonies. When he participated in a Buddhist ritual ceremony, he was always a lecturer giving introductory remarks, never a ceremonial performer. Like Dr. Fang, the Dharma Master studied Buddhist sutras daily. He genuinely enjoyed studying Buddhist sutras and teaching Buddhism and did so for over sixty years. In response to Dr. Fang’s proclamation that Buddhism is the highest philosophy, the Dharma Master later added that it is also a great science. This, of course, greatly influenced me.
The Dharma Master’s second teacher was Changkya Khutukhtu (Chinese: 章嘉呼圖克圖). Master Changkya was, according to this article, the “spiritual head of the Gelug lineage of Tibetan Buddhism in Inner Mongolia during the Qing dynasty.” As a Khutukhtu, he also served as a preceptor to the imperial court.
They had a fascinating first meeting, during which the Dharma Master impatiently asked his future teacher: “Dr. Fang introduced Buddhism to me, and I agree that it is excellent. Is there a way for us to get into the Buddha realm quickly?” Upon hearing that question, Master Changkya did not answer. Instead, he stared at his future student for about half an hour before speaking, at which point he simply uttered: “Yes.” Another five minutes or so would pass before Master Changkya continued. The few words that Master Changkya said next would become so critical to his future student that he would remember them for the rest of his life: “seeing through, letting go (Chinese: 看得破, 放得下”). The prospective student would follow up quickly with a third question: “I understand, but how do I start?” To which, Master Changkya smiled a kindly smile, and replied succinctly: “Give generously” (Sanskrit: dana; Chinese: 布施).”
The importance of “seeing through, letting go” can be understood from Buddha’s own journey. Buddha had his first meditation as a young prince sitting by a tree. This meditation allowed him to see through the transient nature of all existence. This understanding prompted the prince to let go of his life of luxury, power, and comfort and become a mendicant monk in search of a solution to humanity’s existential suffering.
By the time he sat under the Bodhi Tree and meditated, Buddha had sought the advice of the best gurus of his time and spent six years torturing himself in search of the solution. Eventually, he realized that none of them was helpful. So, he let go of all he had learned from his gurus and the suffering he endured while practicing Jainistic asceticism, and he set out to search on his own until he discovered that his mind was all he needed to be enlightened.
It is not to suggest that we all must abandon everything and become mendicant monks in search of enlightenment. However, it does mean that even if one’s goal is not to seek enlightenment, seeing through to the transience of life, the impermanence of everyone and everything around, and that nothing is worthy of craving will at least make one’s life calmer, more harmonious, and enjoyable. You can enjoy what you have, but you should consider being altruistic as a way of letting go.
“People facing death don’t think about what degrees they have earned, what positions they have held, or how much wealth they have accumulated. At the end, what really matters is who you loved and who loved you. That circle of love is everything, and is a great measure of a past life.” Bernadine Healy
Later, when the Dharma Master recalled this exchange, he would comment: “My foundation in Buddhism was established that day.” “I have never encountered anything like this method of teaching. It was not until more than ten years later that I came to comprehend why Master Changkya waited for half an hour before he gave me an answer. As a youngster, I was rather impatient. He intentionally waited until I settled down. For half an hour, we stared at each other. Half an hour later, sensing that I had settled down, he gave me his one-word answer. Hearing that word, I became excited again. Therefore, he delayed his final answer for another five minutes before answering me in full.“
During their three years together, Master Changkya influenced the Dharma Master in several critical areas. The first two Buddhist sutras that he gave the Dharma Master to read were biographies of Shakyamuni Buddha. He instructed the Dharma Master that he must fully understand the Buddha, or he would risk ending up on the wrong path. He also advised the Dharma Master to consider leaving home and becoming a monk. The Dharma Master followed him on both of these instructions.
After Master Changkya passed away, the Dharma Master went to follow the lay Buddhist teacher, Li Bing Nan (Chinese: 李炳南) in Taipei, Taiwan. Mr. Li was a prominent Buddhist instructor and had many Buddhist education centers covering vast areas of Taiwan.
The Dharma Master spent ten years with Mr. Li. During that time, he studied a wide range of Buddhist sutras, giving him a solid understanding of all areas of Buddhism. Early on, he also decided to pursue a career in Buddhist teaching. He began by inviting small groups to listen to him practice lecturing on various sutras several times a week. In the very beginning, it would take him about a week to prepare for a one-hour lecture. Over time, however, he became very proficient, and his reputation as an excellent instructor grew.
Sensing his student’s keen interest in teaching and his ability to excel in it, the astute teacher offered the Dharma Master a troublesome warning: “If your teaching is only average, you will do fine. However, if your teachings become too good, I am afraid that you may end up going nowhere!”
Organized Buddhism, like organized religions worldwide, is liable to become corrupt. Since most lay Buddhists were interested in Buddhist ritual ceremonies, there was very little demand for Buddhist literature or Dharma talks. Most Buddhist temples were so dependent on donations from their members for financial survival that they emphasized rituals over lectures. Monks who wanted to teach Buddhism exclusively as a career were almost unheard of and, therefore, seldom welcomed as residents in temples. Mr. Li was cautioning the Dharma Master about that possibility in the future.
The Dharma Master’s decision to make teaching Buddhism his career was simple; he wanted to emulate Buddha. After his enlightenment, Buddha devoted his entire life to teaching what he had realized. Indeed, what can be better than imitating Buddha to be true to Buddhism? Indeed, the Dharma Master kept his pledge and taught almost daily for over sixty years until a few months before he passed away. In my opinion, this alone deserves our utmost respect.
However, Dharma Master’s budding career as a Buddhist teacher almost came to a screeching halt. At the time, Buddhist monasteries across Taipei did not welcome a monk who had stated his aspiration to become a Buddhist teacher. Rather than seeking Buddha’s teachings, most Buddhist followers went to monasteries to attend blessing rituals. The vast portion of the income that monasteries received came from these worshipers. Significantly fewer people were interested in deep Dharma talks; therefore, lecturing on Buddhist sutras was not a revenue-generating activity.
In the end, even after his followers searched intensively throughout Taipei for a monastery that would accept him, they failed to find one. The Dharma Master was on the verge of secularizing when, luckily, a benefactor, Ms. Han Ying, stepped forward at just the right time and supported him for 30 years.
In this video, the Dharma Master Almost Returned to Secular Life (Chinese: 老法師幾乎還俗), the Ven. Dharma Master Jing Kong talked about this pretty rough period just as he began his teaching career.
However, during those thirty years, the Dharma Master sharpened his skill in teaching Buddhist sutras. Starting with a few listeners, he eventually reached millions of followers worldwide by incorporating modern technologies into his teaching. Master Jing Kong continuously updated his teachings as technology advanced. From cassettes to DVDs, he would finally own satellites to broadcast his lectures to his students worldwide. During those thirty years, the Dharma Master could focus on teaching while enjoying what he jokingly called the three-nos, “no management of people, no management of matters, and no management of money,” as Ms. Han took care of all of them.
Also, true to his original intention, the Dharma Master focused on his teaching and never actively participated in Buddhist ceremonial rituals. When he did attend one, it was to give Dharma talks on the foundational principles behind the ceremonial rituals. After the Dharma talk, he would leave before the ceremonies began.
During his youth, Buddhist sutras were privileged possessions of monasteries. In his early years, he had to travel to monasteries to copy sutras by hand so he could study them later. Yet, during his teaching career, Dharma Master Jing Kong published Buddhist sutras by the millions and distributed them freely worldwide to his followers and non-followers alike. By the end of his teaching career, the Dharma Master had single-handedly changed both situations. Today, the number of Buddhist monks giving Dharma talks has exploded, and Buddhist sutras are widely distributed worldwide.
When traveling to give lectures, the Dharma Master only asked his audience to cover his travel costs, lodging, and meals. He would return any excess donations to the sponsoring organizations or re-donate them to other charities, such as hospitals and schools. During his career, the Dharma Master must have donated millions of US dollars to different charities.
The Dharma Master actively promoted interfaith harmony and cooperation among the world’s religions, especially during his time in Singapore and Australia. For his support of interreligious harmony and cooperation, the Dharma Master received many honorific titles, including the Honorary Doctor of a University, Honorary Professor from Griffin University, and Honorary Doctor of University and Adjunct Professor from the University of Queensland. Since 2005, the Dharma Master has attended numerous events and conferences at UNESCO, promoting world peace and interfaith harmony, celebrating the Buddha’s birth, and more. Furthermore, according to the International Federation for Interfaith and Intercultural Dialogue, “in July 2017, in order to support the educational ideas of ‘advance religious cohesion, revive religious education, promote culture and traditions’ advocated by the Master and promote and communicate them within UNESCO, the ambassadors initiated the motion of establishing an interfaith office for the Master, so that his ideas will be spread and practiced in more places around the world. It is reviewed and authorized by UNESCO and is named “Association of Master Jing Kong’s Friends at UNESCO.” Indeed, the Dharma Master deserved this recognition for his tireless work toward interfaith harmony and cooperation.
Sadly, the Dharma Master passed away peacefully on July 26, 2022, at the age of 95.
I owe Dharma Master Jing Kong all I know about Buddhism, for which I will forever be grateful. Furthermore, I want to dedicate this website to his memory and honor, and to support his instruction that Buddhism is not a religion but an education from our historical Shakyamuni Buddha.
Kalyanamitra (Chinese: 善知識) is, according to The Princeton Dictionary of Buddhism, “good friend;” viz., “spiritual guide,” or “religious mentor;” a spiritual companion or mentor (sometimes, though rarely, referring even to the Buddha himself) who encourages one in salutary directions and helps one to remain focused on matters of real religious import.”
In Dharma Master Jing Kong, I found my Kalyanamitra.
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