“Bhikkhus, these two extremes should not be followed by one who has gone forth into homelessness. What two? The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without veering towards either of these extremes, the Tathāgata has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana.” — Saɱyutta Nikāya 56.11.
The teaching of the Buddha, Lao Zi, and Confucius has many similarities. One of them is: Middle Way. In Confucianism, other than the Analects (論語), another important book is the Doctrine of the Mean (中庸) which emphasizes the Middle Way of Confucius’s teaching.
In Dao De Jing, Lao Zi repeatedly emphasized the danger of sensual happiness in sensual pleasures. On the other hand, he also discourages the pursuit of self-mortification.
The teaching of the Buddha, Lao Zi, and Confucius similarly emphasizes the supreme importance of self-development; with the goal of true freedom and liberation of oneself which necessarily means cessation of fear, anger, anxiety, depression, sorrow, grief, lamentation, pain, displeasure, and despair. They similarly describe the path to be one which leads to the abandonment of greed, hatred, and delusion. They encourage the cultivation of loving-kindness, compassion, joy, and equanimity.
Of course, there are many differences between their teaching. The Buddha, Lao Zi, and Confucius all agree that it would be foolish to argue which one is more important than the others.
“Questioning based on preconceived views, you’re confused by what you have grasped.
And so you are unable to glimpse even the slightest notion of the real truth.
That’s why you mistook the truth as nonsense.
Whoever construes ‘equal’, ‘superior’ or ‘inferior’, by that he’d dispute;
whereas to one unmoved by these three,
‘equal’ or ‘superior’ does not exist.
With whom would the true man argue ‘this is true’ or ‘this is false’?
He in whom there is no ‘equal’ or ‘unequal’, with whom would he join another in dispute?”
– SNp 4.9 Magandiya Sutta
The difference between their teaching is like different mountains to live in when one is still alive. One is not better or worse than the others except that there are differences which are discernable only when one focuses on the details. When one sees reality as it really is, everything is similarly made up of the fundamental elements; of which Buddhism simplifies them into Earth, Water, Fire, and Wind. In essence, all things are impermanent and empty of self. Nothing in this world is dictated by one’s volition and consciousness. Everything arises due to conditions, and everything ceases when the conditions cease. These doctrines are explicitly explained by the Buddha but implicitly described by Lao Zi and Confucius.
The Buddha encourages selflessness which benefits the “selfish” interest of the “self” and also others. The “selfish” interest of being selfless is to have no attachment to the “self”, see the body as not-self, thus liberated. When you see no self, or stop cognizing the body as the self, you will have no fear because nothing can harm the real you (which is not the body and not inside the body). The greatest selfishness is selflessness. Provide for the “selfish” interest of others by showing a good example and motivates them to cultivate themselves spiritually so that they can also achieve liberation. Purposely harming yourself to benefit others, because you have been brainwashed to do so, is a delusion or stupidity. However, if you die (i.e. your body breaks away or stops functioning) because it is unavoidable, that’s OK. Think not why it has to be you instead of someone else.
Followers of the Buddha can possibly achieve the goal of personal freedom and liberation easier and quicker because the Buddha gave us very clear A-Z instructions (in the Nikaya Suttas) on how to walk the path leading to the cessation of suffering. Noble disciples of the Buddha tend to be very focused or concentrated on achieving the goal. Followers of Lao Zi are usually more relaxed and not so serious. Dao De Jing also doesn’t give very clear instructions but only the fundamental principles to practice the spiritual life. Buddhists tend to be like guitar strings that are too tight whereas Daoists tend to be like guitar strings that are too loose. Buddhists and Daoists can possibly learn from each other to find the right Middle Way.
“And what is new kamma? Whatever kamma one does now with the body, with speech, or with the intellect: This is called new kamma.
“And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma, & mental kamma: This is called the cessation of kamma. – Samyutta Nikaya SN 35.145 Kamma Sutta: Action
Buddhists tend to work on cessation of kamma 无为, doing neither bad nor good worldly kamma. Transcendental good kamma involving self-cultivation and teaching others the spiritual path are encouraged. Daoists also work on cessation of kamma, but they would also do good worldly kamma 有为 if it doesn’t harm themselves. Non-intervention 无为 is a guideline but not a rule. There were many military generals and government ministers in Chinese history who were Daoists. The simplest hideout to keep the mind peaceful and unmoved is in the wild or forest. Some wise individuals hide in the city (i.e. not attracting harmful attention) by being little different from all other common people and still able to keep their minds peaceful and unmoved. In the king’s court, super wise personnel could be hiding among the exploitative colleagues and not being targeted; he is able to stay equanimous and his mind is not moved into an undesirable emotional state. (小隐隐于野, 中隐隐于市, 大隐隐于朝。)
Confucians don’t work on cessation of kamma 无为, but place high regard on transcendental good kamma involving self-cultivation and teaching others the spiritual path. Virtuous confucians like to do good worldly kamma 有为. They would sacrifice themselves for others if necessary. They are vital to make a country strong against external threats and natural disasters. They focus on the perfection of virtue and equanimity, but not so much on wisdom in terms of the cessation of delusion. This is not necessarily good or bad. It is just another personal choice.
Buddhists and Daoists focus on the perfection of virtue, equanimity, and also wisdom. This is not necessarily good or bad. It is just a personal choice. If most people of a country are Buddhists or Daoists, the society will probably be more peaceful but not as resilient or strong against external threats and natural disasters. This is not necessarily good or bad. When one sees reality as it really is, everything is similarly made up of the fundamental elements; of which Buddhism simplifies them into Earth, Water, Fire, and Wind. In essence, all things are impermanent and empty of self. Nothing in this world is dictated by one’s volition and consciousness. Everything arises due to conditions, and everything ceases when the conditions cease. Everybody will die and living for a hundred years probably means suffering over a longer duration.
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RESILIENT KID 