sangha could be healed and raised by strict adherence to the old rules. 14
But how can adherence to old rules be encouraged when monks are living in vastly changed conditions, and when nearly every monk has his own temple? It seems that supporters of the old system had not faced the challenge of the changed condition of the time. Some realized that verbal exhortation alone would have little effect in bringing back a better observance of the old rules, and so proposed a centralization of authority into a hierarchical structure. How to reconcile this with the traditional egalitarian ideal was not discussed. Despite this talk of retaining the old system, all the discussions also encouraged active participation in social life, especially in the form of rendering social service to the community.
The full implication of these discussions of the reorganization of the sangha for the understanding of the monks' changing self- perception is very great and will be discused later. Here, one may note that one common agreement of these discussions is that monks should be more than just monks. They should acquire skills which will equip them to render social service to the community.
C. Education of the Monks
The agenda planned for the Conference of Chinese Monks also contained an item on the education of monks. The responses to this item were numerous and quite unanimous. Basically, it
an
was felt that all monks should receive a secular education in addition to the traditional Buddhist schooling in doctrine, rituals, precepts and cultivation. In the words of one monk who responded, the monk's education should consist of two parts: internal education, comprising the traditional education of the monk with the exception of outmoded matters, and an external education, which was the same as a secular education. The latter was judged necessary for the propagation of the faith and for active service to the community.1 Another proposal divided education into four categories: 1. Fundamental education; 2. professional education, i.e., a secular training preparing the monks to take up jobs which render service to the community; 3. education for the propagation of the faith, which trains eligible monks for the
33
sangha could be healed and raised by strict adherence to the old rules. 14
But how can adherence to old rules be encouraged when monks are living in vastly changed conditions, and when nearly every monk has his own temple? It seems that supporters of the old system had not faced the challenge of the changed condition of the time. Some realized that verbal exhortation alone would have little effect in bringing back a better observance of the old rules, and so proposed a centralization of authority into a hierarchical structure. How to reconcile this with the traditional egalitarian ideal was not discussed. Despite this talk of retaining the old system, all the discussions also encouraged active participation in social life, especially in the form of rendering social service to the community.
The full implication of these discussions of the reorganization of the sangha for the understanding of the monks' changing self- perception is very great and will be discused later. Here, one may note that one common agreement of these discussions is that monks should be more than just monks. They should acquire skills which will equip them to render social service to the community.
C. Education of the Monks
The agenda planned for the Conference of Chinese Monks also contained an item on the education of monks. The responses to this item were numerous and quite unanimous. Basically, it
an
was felt that all monks should receive a secular education in addition to the traditional Buddhist schooling in doctrine, rituals, precepts and cultivation. In the words of one monk who responded, the monk's education should consist of two parts: internal education, comprising the traditional education of the monk with the exception of outmoded matters, and an external education, which was the same as a secular education. The latter was judged necessary for the propagation of the faith and for active service to the community.1 Another proposal divided education into four categories: 1. Fundamental education; 2. professional education, i.e., a secular training preparing the monks to take up jobs which render service to the community; 3. education for the propagation of the faith, which trains eligible monks for the
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