D. Three Issues in More Detail

Even though each of the above issues deserve a detailed consideration, due to time constraints I will only discuss three of them in more detail.

1. Buddhist Scriptures and Their Proper Translation

Buddhism was introduced to the Western World in the late 19th century, and Buddhist sutras and texts were published starting in the early 20th century. Original sources for Buddhist text translation were mainly in Sanskrit, Pali, Chinese, and Tibetan. My discussion is limited to my familiarity, which is in the areas of Chinese and English.

From the English texts translated from Chinese, I have observed many inaccuracies and misrepresentations resulting from (1) misunderstanding the Chinese phrases in meaning or contextual usage, (2) misunderstanding the original meaning because of a lack of practice and experiential knowledge in Buddhism, and (3) injecting personal views into the translation, resulting in the loss of objectivity.

I believe in Buddhist text translation there is an additional great obstacle compared to translation of other texts such as literature: the translators should have a practicing knowledge of the meaning conveyed in the texts. This is the case for all the major translators of Chinese Buddhism, such as Kumarajiva, Xuanzang, Paramartha, and Amoghavajra; they were either monks or serious practitioners who have in-depth understanding and respect of the Buddha Dharma. On the other hand, many English translations are done by scholars or people who neither believe in the validity of the Dharma nor have in-depth experience in Buddhist practice.

Many important Chinese Buddhist texts are translated under the patronage of the Chinese emperors, providing first rate accommodations and scholarly resources, and are done under serious scrutiny. However, many English texts are translated by a single person whose expertise in Chinese is even in question, without the benefit of cross-scrutiny. I know of a case in a top American university, where a group consisting of professors and graduate students is discussing the Avatamsaka Sutra, but the one Chinese is not a Buddhist and the others do not have good knowledge of Chinese.

2、Establishment of the Sangha

The Sangha is part of the three pillars of Buddhism, the Three Jewels: the Buddha, the Dharma, and the Sangha, whose establishment is necessary for the preservation of Buddhism. In most traditional contexts the Sangha means the ordained monastic community, observing Buddhist sramanera, bhiksu/bhiksuni, and optionally the bodhisattva precepts. However, this is far from being the standard in America, with the monastic Sangha being in the minority of the Buddhist teaching communities.

In fact, many American Buddhists do not even know about the existence or importance of the monastic Sangha, thinking that is natural that Buddhist monks can marry and have families, which are strictly forbidden by the Buddha.

While our Buddha nature is equal in everyone, that monastics and lay alike may attain enlightenment, and the contribution of lay Buddhists are enormous. Still, the establishment of monastics fully devoted to the studying, practice, and teaching of the Dharma cannot be replaced by lay practitioners, who have many secular distractions and responsibilities such as family and work that are obstacles to deepened practice. Western Buddhist communities should understand this and eventually build a complete system for full ordination and active Sangha.

3. Architecture Style

What will the Western Buddhist architecture style be? Current Buddhist monasteries in America basically are of two types: (1) where allowed by the city government, the architecture is the same as its originating country, be it Chinese, Japanese, Thai, or Tibetan, to name a few. (2) Often it is too much trouble to build it like its originating country, or the city does not allow it for conflict of cityscape style, then it basically maintains the building's original architecture, whether it is a church, office building, residential housing, or even warehouse.

I believe that there should be new architecture styles for Buddhist monasteries in America, so that they are elegant, solemn, spiritual, and easily identifiable as Buddhist monasteries. In China, for example, most of the Buddhist monasteries still follow a two-thousand year old traditional style without much change. While this style is beautiful and easily recognizable as Chinese monasteries, they lack in creativity and do not reflect the change of times. In Taiwan there has been more innovations in monastic architecture, a prominent example is that of the Chung Tai Chan Monastery, which integrates Indian, Chinese, and modern architecture elements, at the same time creative, symbolic, and functional. Where possible, Chung Tai monasteries in the West has tried to integrate both Eastern and Western elements while making the interior space traditional yet open, bright, and approachable. It is exciting to imagine what future American/Western Buddhist architecture styles will be like.

Another issue is an identifying mark. Churches in America have many diverse styles, but as long as there is a cross outside, people know immediately it is a Christian church. What is a corresponding symbol for Buddhism? The "卍" (doulbe-z, swastika) symbol is commonly recognized in Asian Buddhist countries, but feared in the West due to the unfortunate Nazi misuse of this ancient auspicious symbol. In the West, the Dharma Wheel symbol, a circle often with eight spokes inside, representing the Noble Eightfold Path, has become the de facto symbol of Buddhism. So perhaps this can become a standard identifying mark outside of Buddhist monasteries.

E. Learning From the Chinese Buddhism Experience

Chinese Buddhism is one of the most successful examples of implementing Buddhism into a foreign culture. In its two-thousand year history, Chinese Buddhism has integrated into the Chinese society, culture, philosophy, literature, and the arts. Further, via China Buddhism spread also to Korea, Japan, and Vietnam. In addition to having a clear grasp of Indian Buddhism, Chinese Buddhism is also able to develop and extend in new and innovative ways, such Chan (Zen) Buddhism, Tientai, Huayen schools, etc. Many aspects of Chinese Buddhism may be useful in the growth of Buddhism in Western societies. We have talked about some of it already; here I summarize them together.

1. Understanding of the Dharma. Chinese Buddhism has one of the most complete corpus of Indian Buddhist works. Innovative and significant Chinese Buddhist works also abound. Many enlightened great masters came out of these scriptures and training. I foresee that Chinese Buddhist traditions and works will be a rich source of authentic Dharma for the West to explore for hundreds of years.

2. Scripture translation. Chinese have also developed elaborate systems for translation of the sutras, taking great care to preserve its authenticity and beauty. It is worthwhile for Western translators to study this system.

3. Adaptation of monastic life. Chinese monasteries, especially Chan monasteries, have had to adapt and change many of the original monastic ways, e.g. in rituals and services, dress, alms-round, internal regulations, etc., hopefully without losing the essence of the Dharma. Also, Chinese has one of the most elaborate systems of monastic ordination, that is still vibrant and active today. This system and development can offer insights into adapting Buddhism to the West.

4. Architecture. Modern Buddhist temple architectures, especially in Taiwan, are successful examples worthy of study in terms of their integration of tradition, innovation, beauty, and function.

5. Next generation. Taiwan has close to twenty years experience in modernizing Buddhism and teaching it to the kids. With the rampant drug and addiction problems reaching the youth, building character, focus, and tolerance in the next generation is a task the Western societies desperately need.