Integrating Chan into Society
An Interview with Žarko Andričević, Part 2

The interview is translated into Chinese and published in Issue 492 of Humanity Magazine (August 2024), in commemoration of the 15th anniversary of Master Sheng Yen's passing.



 


4. Our world is in a tense and confrontational state. In your view, what is the fundamental problem, and what can Chan Buddhism offer to the public?

When the walls of division came down after the Cold War, it seemed that the period of conflict between the great powers was behind us. The absence of a major threat of atomic war created the impression that the world is much closer to a more harmonious and peaceful coexistence. Of course, wars were still fought, but they were more of a local character and without a direct confrontation between the great powers.

However, the war that broke out between Russia and Ukraine has changed and continues to change many things on the world stage. Political analysts talk about the establishment of a new world order in which relations between powers are changing and where everyone wants a better and stronger position for themselves. Huge funds from state budgets are being diverted for military needs and we are witnessing a general militarization both in the West and in the East. And that is really worrying.

On the other hand, what was and is the primary problem and the biggest threat to all of humanity, which is the climate crisis, has unfortunately fallen into the background. It is as if, globally, humanity is running away from solving the biggest threat to its survival by creating another. How to even explain that? Psychologists would probably have something to say about such human behavior.

The fundamental problem, due to which wars are unfortunately still a "legitimate" means of achieving certain state interests, is surely a deep-rooted view of separate existence. From this perspective of separation, everything that is other and different is often perceived as a danger. Hence the need for expansion and domination, which is then justified by one's own security or national interests, or the protection of certain values.

In any case, every transition from efforts to resolve certain conflicts and overcome them through negotiations, to solving them by force, shows a lack of understanding, a lack of empathy and compassion, not only towards the other side in the conflict, but also towards one's own people and the unimaginable suffering that wars always and necessarily bring. Humanity can never learn that violence can never be stopped by violence. And that there is no real winner in any conflict, everyone is a victim of ignorance, greed and hatred.

In the teachings of Chan Buddhism, impermanence and interconnectedness are particularly emphasized as fundamental features of all existence. This is the true nature of our reality. Seeing reality in such a way leads quite naturally and spontaneously to a different attitude towards oneself, others and the environment. We stop experiencing them in opposition to each other. It is very clear to us that all our actions have consequences and that hurting others means hurting ourselves. A sense of responsibility, benevolence, and compassion naturally emerges with insight into impermanence and interconnectedness. Chan Buddhism offers a path to inner peace, harmony, wisdom and compassion, a path that can be of great help to individuals, but which can also contribute to a deeper understanding of global conflicts and overcoming them. In the collection of Buddha's sayings Dhammapadam, we find this verse:
 
However, the world will certainly not convert to Buddhism, nor will everyone start practicing Chan. The world will continue to be multi-religious and multicultural. And for this reason, when we think about establishing peace in the world, the idea of global ethics seems to be the only real solution. Global ethics was advocated by both the Dalai Lama and Shifu Sheng Yen, and they saw in it the common ground from which the attitude towards differences could change from one of hostility to one of tolerance, appreciation and respect.


5. Having led meditation sessions and participated in interfaith dialogue in various European and American countries for many years, what do you observe as the distinctive features of Chan Buddhism? What challenges and crises have you encountered in the propagation process, and how do you suggest overcoming them?

I see the special qualities of Chan in the directness, simplicity and applicability of its teachings and practices. As a school that is often said to convey the very core of the Buddhadharma, Chan is largely free of religious and cultural trappings, making it relatively easy to apply in other and different cultural settings.

Nevertheless, teaching Chan in the West is demanding and requires some adaptation to contemporary lifestyles and values. Our community in Croatia developed in war and post-war social conditions, which were extremely difficult and not at all tolerant of people with a different worldview. It was necessary to adapt and survive in spite of a not too friendly environment. Today, the situation is significantly different, although we could not say that we are welcome everywhere.

In today's rapidly changing world, teaching becomes a real challenge for completely different reasons. The easy availability of information and the lack of valid criteria for judging these contents often lead to misunderstanding and wrong conclusions. Internet searches increasingly offer short summaries and definitions of what we were looking for, which again leads to superficiality. Materialism and consumerism, which shape contemporary society and our consciousness with their significant social, economic, and psychological consequences, also distance us from the possibility of a deeper understanding of ourselves and the world.

The answer to such a situation firstly lies in persistent education suitable for those to whom it is addressed using modern means of communication. Next, designing a practice program that will be appropriate to the capabilities of the participants, gradually creating conditions for more intensive practice and a deeper understanding of Chan and its integration into everyday life.


6. In the Western context, how can the orthodox nature of the Dharma Drum Chan be preserved and prevent it from becoming diluted or lost across generations?

This is a very good question for contemplation. Is the nature of Dharma Drum Chan really orthodox? What does that mean? It is certainly rooted in tradition. However, Shifu modernized it and shaped it in accordance with his understanding and the rich experience he gained interacting with other Buddhist schools and the needs of the time, both in the East and in the West. His teaching approach differed depending on where and whom he taught. Shifu's orthodoxy manifested itself in his unorthodoxy.

On the other hand, I believe that it is necessary to build certain conditions that will ensure that the teachings of Chan and its spirit continue to live on in the generations to come. In this sense and from a lay perspective, it seems important to me: 

Interreligious dialogue, on the other hand, gives us the opportunity to introduce ourselves to other religions, historically present in the West, and thus eliminate certain prejudices, if they exist. Then it is important to establish a friendly relationship, a relationship of mutual trust and respect. This is another important aspect of integration into society.


7. Finally, is there anything specific you would like to convey to us, especially to the Dharma Drum Sangha?

I hope that Humanity Magazine will appear in the English edition one day. I am aware that this is not at all easy to achieve, but I am sure that it would be interesting and useful to all Chan practitioners in the West, because we are also interested in how you see Chan and what challenges you face in practice and teaching.

I am sure that the Dharma Drum Sangha will continue to do what it has been doing for the benefit of all sentient beings, following Shifu Sheng Yen's teachings and his bright example. I also believe that, just like Shifu, it will have the understanding of the times and the wisdom to respond to its demands. 
 




Related Interviews:

Integrating Chan into Society - An Interview with Žarko Andričević, Part 1

Integrating Chan into Society - An Interview with Žarko Andričević, Part 2