万佛一元 | 曾扬个展
All Buddhas Come Down To The Great One - Zeng Yang Solo Exhibition
12 May - 17 June, 2018
2018 年5 月16 日，迎来艺术家曾扬在空间站的第四次个展.此次展出的作品《阿弥陀佛无量寿世界》系列，可以看到其作品具有敦煌写经的笔意，线条流畅自然不刻意造作，心无旁骛。《万佛一元》系列记录了曾扬在佛法践行和认知上又一个时期的递进，不再是宗教化和具象化的图绘，却旨在指向超越二元世界，趋向一元的真理属性。
在此次展览中，古老宗教题材内容配之金的材质两者相得益彰。但曾扬希望，人最终可以超越宗教的二元对立性，回归到真理一元的彼岸。( 文/ 卞俞涵）
On May 16, 2018, Space Station is getting on the fourth exhibition of artist Zeng Yang, Amitayus World series, in which it can be seen that the style of Dunhuang scripture informed all lines, smooth, natural and concentrated, without being pretentious. All Buddhas Come Down To The Great One series records his progress that had been carried out in the practice and cognition of the Buddhism, which is no longer figurative pictures of religion, but addresses to the monist truth, transcending the dualist world.
As he put it, The Buddha and the Great One represent the two phases of belief respectively. The Buddha symbolizes the phase of being religious; however, The Great One refers to the phase of the truth in belief. The most important subjects, in the phase of religionization, include good and evil, discipline and practice. Religionization, as the higher product of the dualist world, is a phase that would push up the duality. The supreme realm of Buddhism, however, is the Great One that is not necessarily the product of absolute practice. The further phase of belief is the phase of truth, in which the duality is still there but no longer the sole source of meaning.”
Zeng says, “Art is the product of dualism, and the destination of life form is towards monism. The duality of art determines that it is a loss to the life. In the future, there may be a kind of art that tends to monism. It no longer seeks the form, technology, school, innovation and iteration of ideas and arouses the spiritual flow of the subconscious and even no longer dominates the
salvation of the soul. It will concentrate only on the unity with the truth.”
In this exhibition, gold materials are matched well with the ancient religious themes. Zeng, however, hopes that people could eventually surpass the duality of religion, returning to the monist truth of the other world. (By Bian Yuhan)
All Buddhas Come Down To The Great One
The Buddha and the Great One represent the two phases of belief respectively. The Buddha symbolized the phase of being religious; however, The Great One referred to the phase of the truth in belief. In the Buddha phase, Buddhas, Bodhisattva, sages, gods, immortals, and prophets fly over the world, and various religion concepts fill in our mind. People live in a parallel religious world that is constructed by these concepts. In this world, theories that could explain all phenomena and guide future behaviors are different from the existing scientific methodology.
The most important subjects, in the phase of religionization, include good and evil, discipline and practice. This is a phase with high duality, and behind these subjects, there is a unified answer: the Duality. Good and evil literally suggest a duality; discipline implies restraint, practice tendency, which is another pair. Good and evil, discipline and practice are advanced products of the world of duality. The supreme realm of Buddhism is the Great One. The famous nonduality in Zen Buddhism, as well as a finger representing the essence of Zen, implies that the Great One is the final answer. The ultimate Great One, however, needs to be obtained by a dualist method.
Do you see the problem? Are discipline and practice really the key to the monist truth? As we see in the Samsara Diagram, the three worlds and the six realms are flattened into a disc. Yama (the god of the underworld) holds the two ends of the disc, controlling the transmigration of the world. Yama is just a figurative metaphor. What the figure really addresses is the duality. Suppose you were Yama, how do you grasp the disc? -- Grasping at the two symmetrical ends of the disc, just like grasping the steering wheel, which is the most economical and easy way to control. These two endpoints have the most obvious duality.
What do the two points represent? One is religion and the other is science and technology. Religion is homologous with science and technology that is finally transformed into religion, and religion, in turn, has become a brick of the edifice of science and technology. How do you convert to a religion? You think it is more scientific than science now. How do you believe in a science? Science has promised you a future like the Garden of Eden in religion, which is regarded as faith.
One of the most important things in the history of Religion in 2017 was the publication of A Brief History of Mankind and A Brief History of the Future. It has completely shaken the foundation of all the traditional religions. One probably would not believe in any traditional religion anymore if he or she reads these books in the first place. At first, I thought the two books represented pure technology, but later found that these were books about genuine religion. They have set up another religion, known as scientism or Dataism proposed at the end of A Brief History of Mankind. Data has evolved into a new belief hold by human beings. Those who master science and technology become divine beings and replace the supreme God. Is it not a religion? No, religion
and technology form a closed loop that represents transmigration. Both the books are poison for atheist and liberalist but for those who deeply rooted in traditional religion a good antidote. One who has not been poisoned will only be poisoned if he takes the antidote. A poison with opposite nature may be an antidote for another poison. Strong acids and strong bases both are poisons, but they are chemically neutralized into harmless salts and water when they meet. A Brief History of Mankind meets traditional religion, leading to the separation between the truth part in religion and the religious part binding the truth. Like gold mine and pure gold, when pure gold is extracted from ore, slag becomes useless.
The next phase of course is the truth phase. In this phase, Monism rises like the sun, and dualism dims. The dualities still exist but are no
longer important as the source of meaning. Like watching the earth from a very distant in universe, we cannot tell where the city is, where the countryside is, or even where the ocean is and where the land is. Good and evil, discipline and practice still exist but are not what they were. Mountains that could not be overtaken in the past are turned into tiny grains of sand because of the change of perspective.
The nature of truth and religion are always the two species associated with each other. Like the Pharaoh’s treasure, there are always beasts
and mechanisms guarding. The nature of truth, I guess, cannot be acquired through practice, but it can exist in this lower dimensional world in the way of dimensionality reduction. (Thousands of words omitted here) Practice might achieve level transition, but each level itself is a closed loop, in which practice simply may mean an absolute transmigration. Practice is perhaps the most advanced product of the dualist world. It is wrapped in the outer garment, and behind it is the essence of reincarnation.
Do you remember Gautama’s description before he became Buddha? He sat down under the banyan tree and laid down all his practices. Zen Buddha also described the ultimate practice as no practice. There is another Zen Buddha’s case: one Zen master asked another which are the Buddha said in the Buddhist scriptures and which are the evil said. Another master answered that they are all the evil said. “I cannot beat you anymore,” chuckled the master.
When you hold the truth in hands, it means that you hold religion at the same time. The last step is to separate the truth from religion and then unify them. Unification One is not practice. (Here thousands of words omitted) The Buddha says that put your boat down when you cross the
sea and reach on the other side. It is difficult to find the treasure of truth without entering the hall of religion. There is a hidden door of truth at the extreme point of duality, which might not be limited to any religion, method, or even science. (There are thousands of words omitted here)
Art is just a kind of excipient, which is used to bind effective components of drugs. (For example, honey used in hawthorn pills whose effective component is Jiaosangxian.) The ultimate form of art is also of religion and of science and technology. Explain it with the plot of the film. The alien tribes in Avatar, dancing a strange dance and singing a strange song, sit around the dead, forming a unified energy field, so that the soul of the dead can be exceeded. This kind of song and dance is the ultimate form of art. Religion uses the form of art to achieve the salvation at the soul level. Science and technology is also the ultimate form of art, as the aliens designed and cultivated by AI Android in the movie Alien: Covenant. It represents the transcendence of the physical level.
The present art mostly remains at the material level of school, technology, concept and text, and the art of the future will break through upwards
“the spiritual release” and “redemption of the soul”, downwards the limits of the micro, the macro, time and space. Those achievements which the art of the past civilization had reached, are recurrent now.
Art is the product of dualism, and the destination of life form is towards monism. The duality of art determines that it is a loss to the life. In the future, there may be a kind of art that tends to monism. It no longer seeks the form, technology, school, innovation and iteration of ideas and no
longer arouses the spiritual flow of the subconscious and even no longer dominates the salvation of the soul.
It will concentrate on the unity with the truth only.
#万佛一元# All Buddhas Come Down To The Great One
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