The reason why Elder Yin Shun's thought of "Mahayana is not Buddha" is popular is that "pro-westernization" and "de-China" just cater to the local mentality of Taiwan Province Province.
In fact, the Mahayana non-Buddha theory completely deviates from China's Mahayana tradition, and the potential reflection of the mainland Buddhist community has never stopped.
Academic discussion is complicated into a major event with mixed interests.
The "Wuxi Forum" held on 20 16 10/29 and 30 October, the main purpose of the forum was to deeply discuss the Buddhist thought of Elder Yin Shun and carefully judge its gains and losses.
The Forum further seriously reflected on the overall Westernization trend and the trend of "de-China" since modern times, maintained the precious traditional culture of the Chinese nation, insisted on self-consciousness and self-confidence, and emphasized the inheritance and persistence of the Mahayana tradition in China. However, the text of the speech was deliberately photographed by a participant at the scene (claiming to be a "virtuous person", but still calling himself a mage on various occasions) and spread on the Internet, so that before the meeting was over and the paper was not fully made public, there were public opinions attacking the author Professor Zhou Guihua, even personal attacks with vicious wording. Even escalated into a major event with mixed interests.
Some monks, such as Master Xing Zhi, Master Shu Xiang and Master Guan Zhong, openly supported the idea of Elder Yin Shun. In addition, some mainland scholars, such as Cheng Gongrang, a professor at Nanjing University, and Yao Binbin, a lecturer at Wuhan University, added fuel to the flames, further complicating the incident and upgrading an academic discussion into a major event of concentrated concern inside and outside the teaching community. The so-called "New Buddhism in Taiwan Province" is mostly based on the academic research thoughts of Yin Shun's predecessors, and it has been outstanding in the landing of "belief market" in Chinese mainland in recent years.
And why "de-China" is regarded as "honor" by Professor Cheng Gongrang and promoted as a bright spot and selling point may have his personal and deep-rooted ideological and practical foundation behind it. As a pioneer of "New Buddhism in Chinese mainland Province" entering the belief market in, it may be an essential link to pave the way for the legal significance of conforming to the people's empirical rationality and avoiding the mainstream tradition in Chinese mainland. From this perspective, China's traditional Mahayana Buddhist classics may not be reliable, and even the Eight Mahayana teaching plans in the Han Dynasty are "to be abandoned". As for the traditional classics, it is still early, and confidence needs to be accumulated. Starting from Pali, retranslation does not have the classics localized in the mainland, or testing the water.
Yin Shun's Elder Thought: It is essentially different from the Buddhist thoughts of Master Tai Xu and Zhao Puchu.
The Buddhist and academic circles on both sides of the strait have always had the voice of serious reflection. It is believed that Elder Yi Yinshun's concept of "earthly Buddhism" was inspired by Master Tai Xu's thoughts of "life Buddhism" and "earthly Buddhism", but their views and positions are completely different. Elder Yin Shun's ideological promotion of the concept of "secular Buddhism" in practice is completely different from the secular Buddhism passed on to Mr. Zhao Puchu by Master Tai Xu and carried forward to this day.
The "human Buddhism" in Taiwan Province Province, or the "Yin Shun Elder" in the vision of many thinkers, is the representative of "humanistic empirical Buddhism" and "secular academic Buddhism". All these deviate from the subjectivity and standard of Buddhism, and working hard on human knowledge and seeking the value of life in human life is a cultural game to ponder over human mind, rather than sincerely realizing the eternal and absolute reality of life. Although Elder Yin Shun said that his initial intention was to "return to the true heart of the Buddha", when he reached the final conclusion, he mostly violated the liberation of the Buddha from the true heart, but actually planted the seeds of shallowness, vulgarization and dwarfism of Buddhism that he himself opposed. Some even commented that Elder Yin Shun's "Buddhism on earth" is neither a Buddhist teaching method of hearing and riding, nor a Buddhist teaching method of bodhisattva riding, but an isolated and similar Buddhism.
Of course, the "human Buddhism" of the Yinshun school has advantages in today's economic strength and its related influence, but the spread of Buddhism is not stronger than anyone's arm, nor is it based on the jungle law of the jungle. It is not who is powerful, but who represents the "true nature of the Buddha." Professor Cheng Gongrang claimed that our own side can "better understand the true nature of Buddhism", represent "the precious positive assets of Buddhism in China" and endorse "the decent dignity, future and destiny of Buddhism in the future"-as mentioned above, mysterious self-confidence makes people laugh and be generous.
Today, believers inside and outside the religious circles often use the word "human Buddhism" in a very broad sense and revere Elder Yin Shun in an ambiguous state. However, what is popular is not necessarily natural and reasonable, and the figures in the academic mainstream are not necessarily lucky. "Unlike the scholars' hasty response when Buddhism suddenly encounters modernity, in the new historical context, we can more calmly, rationally and profoundly examine and reflect on the advantages and disadvantages of the modernization transformation of Buddhism in the past 100 years, rethink how to carry forward the past and open a new chapter in Buddhism. " ?