The original concept of "Da Thong" began in the "Great Harmony" chapter of the *Book of Rites* (commonly referred to as the *Liyun Da Tong* chapter).

Over 2,500 years ago, during the Spring and Autumn period, Confucian sage Confucius (551 BC – 479 BC) explained to his disciples: If a society can practice the "Great Way," it will be able to elect leaders who are both virtuous and capable, who value trust, seek harmony, and naturally establish an ideal world where everyone helps and loves each other, without the pursuit of personal wealth, and contributes selflessly to the public. In such a society, there will be no conspiracies, deceit, theft, or wars, thus creating a "Da Thong World." The original text is as follows:

"When the Great Way is practiced, the world belongs to the public. The virtuous and capable are chosen, trust is upheld, and harmony is pursued. Thus, people do not only care for their own parents, nor solely for their own children, but ensure that the elderly are taken care of in their later years, the strong are employed in their prime, and the young are nurtured as they grow. Orphans, the lonely, the disabled, and the sick all receive support; men have their roles, women have their place. Wealth is not hoarded for oneself but is shared for the good of all. Strength is not used for personal gain but for the benefit of the community. As a result, schemes are closed off and do not arise, theft, rebellion, and unrest do not occur. Thus, doors are left open, and this is called the 'Da Thong' (Great Harmony)."

At the beginning of the 21st century, Chinese sociologist Professor Fei Xiaotong (1910–2005) offered a more profound contemporary interpretation of the "Da Thong" concept: "Let each beauty shine in its own way, appreciating the beauty in others. Beauty in harmony, and the world in unity." This reflects the ancient wisdom of traditional China, advocating for the principle of coexistence among different civilizations around the world, and is regarded as a "Sixteen-character Maxim" for handling relations between different cultures.

"Let each beauty shine in its own way" means to protect the cultural characteristics of each country and ethnic group, without the need to dominate others from a high position; "Appreciating the beauty in others" means respecting the cultural values of other countries and ethnicities, with a gentleman being harmonious yet different, enabling others' beauty to flourish; "Beauty in harmony, and the world in unity" is about appreciating the diversity of world cultures, encouraging a hundred flowers to bloom and a hundred schools of thought to contend, while rejecting the idea of supremacy, forceful dominance, and tyranny. If this is achieved, it will naturally lead to the ideal flourishing age of "Da Thong," where all people within the four seas are brothers, and loving others as if they were family.

In short, by respecting the outstanding civilizations of all countries and ethnic groups, and through mutual admiration and exchange, the convergence of interests can naturally be expanded. By rejecting old mindsets of "you lose, I win" or "the winner takes all," and advocating for new concepts of win-win, multi-win, and shared prosperity, we can naturally establish an orderly civilization among all ethnicities and create a harmonious era of shared development and the "Da Thong" world.

Professor Sun Baoxiang (1916–2000), a Ph.D. in philosophy from the University of California, summarized his decades of experience of self-transformation and helping others, proposing the "Da Thong" spirit of "Compassion, Benevolence, Unity, and Harmony." He encouraged the exchange of diverse cultures and cooperation among different religions, aiming to pursue the "Da Thong" spirit of civilizational unity and racial harmony. In doing so, he pioneered the concept that "religious education creates miracles, resolving grievances and elevating all."

Professor Xu Yuantai (1967–), building on the "Da Thong" principles advocated by the aforementioned sages, encourages all those with affinity and good faith to "remember the source when drinking water," to be grateful and give back. He inspires people to "aspire to establish a true heart in the void" and "not seek comfort for oneself, but wish for all beings to be free from suffering." By integrating the essence of the *Diamond Sutra* and the profound teachings of the *Buddha’s Supreme Victory Dharani*, he practices the diamond-like meaning in the layperson's form. He invites all good-hearted people and venerates the holy sages from all paths, saying, "In the fire of unity, the hearts of all are one, and through the harmony of heaven and humanity, we chant the Dharani." He vows, "May all beings, from the countless beings in the endless rivers of samsara, enter into the Nirvana of no remainder, return to the source and be free from worry for eternity," which is called "Infinite ordinary beings and saints, an endless Da Thong."

Modern schools train students in languages, history, philosophy, law, and science—the “skills for making a living”—yet pay little attention to cultivating their conscience, moral character, and the “way of true knowledge.” The result is proficiency in skills but a lack of moral grounding.

Since the late Qing and early Republican era, Chinese communities in China and Southeast Asia decisively moved away from traditional Chinese education and fully embraced Western-style schooling. While this produced generations of capable professionals, it did not necessarily nurture virtuous individuals. The balance of moral integrity and talent has always been challenging, and today the challenge is even greater.

Historically, the “academy” (書院) was a private educational institution in ancient China, originating in the Tang dynasty and flourishing in the Song and Yuan periods. Often founded or led by renowned scholars, academies were centers for cultural and intellectual exchange, dedicated to cultivating both virtue and talent. They emphasized moral cultivation, combining teaching, ritual, and examinations, and played a crucial role in Chinese educational history. Famous examples include Yingtian Academy in Shangqiu, Songyang Academy in Songshan, Yuelu Academy in Changsha, and Bailudong Academy in Lushan, collectively known as the “Four Great Academies of China.” Notable figures include Northern Song minister Fan Zhongyan, former head of Yingtian Academy, and Southern Song Neo-Confucian scholar Zhu Xi, who presided over Bailudong Academy and had a lasting influence.

Da Thong Academy deliberately chooses the traditional name “academy” rather than the modern “college,” aiming to inherit and carry forward the best of Chinese tradition: “Exchange diverse cultural ideas, cultivate virtuous and talented individuals; nurture the spirit of heaven and earth, and uphold the ideals of past and present sages.”