Buddhist Influence in Chinas Intellectual and Spiritual Life - Essay Example

of 9 November Buddhism in China between 200 and 600 CE Buddhism can be described as a of spiritual and philosophical principles that was founded by Siddhartha Gautama in the fifth century BCE. The religion originated in the northeastern region of the Indian subcontinent and began its spread eastward into Asia. Today, Buddhism is practiced by millions of people in many countries. Hence, a Buddhist country can be described as a country where a significant number of the population follows the Buddhist faith. China has the largest number of Buddhists numbering to 102 million people. However, it is interesting to note that Buddhism has been able to gain acceptance in China despite the age-old philosophies of Confucianism and Daoism. This paper discusses the influence of Buddhism in Chinese society during the third and fifth centuries and argues that Buddhism became a definite characteristic of Chinese society during the third and fifth centuries. The Introduction of Buddhism in China Buddhism entered China at a time when China was experiencing a new period of prosperity and wealth. During the early decades of the third century, the Han Empire was consolidating its grip over the Chinese mainland. Wright (p. 9) explains that during this period, the Han elite had established its rule over the north and south of China. A new social order was being created. An intellectual process was taking place where thinkers were building a rational structure of the political and social changes taking place during Han rule. Confucian principles and values were blended with experiences from reality to create a code of life. However, the gradual decline of the Han Empire resulted in a loss o favour with Han Confucianism as well as Daoism. In such an environment, Buddhism found a receptive audience among monks searching for a simpler and unadulterated code of life. Buddhist Influence in China’s Intellectual and Spiritual Life Buddhism gradually accommodated itself into the intellectual and spiritual life of the Chinese elite during the fourth century (Zurcher, p. 3). Zurcher (p. 3) further explains that because of the linguistic barrier between the original Buddhist texts in Sanskrit and the Chinese language, Buddhism in China assumed a distinct form compared to Buddhism in India. He also states that Buddhism was initially the interest of monks in the southern parts of the country and also among the well-to-do common population. Zurcher’s (p. 3) argument also reveals that Buddhism was eventually assimilated into the Chinese intellectual sphere instead of replacing Confucianism or Daoism. This, however, does not mean that the interest in Buddhism was restricted to the south of China. While Buddhism was finding a receptive audience in Jin-ruled southern China, Buddhist thoughts were also making an influence among the non-Chinese rulers of northern China (p. 4). However, it is interesting to note that the Chinese tendency to assimilate rather than supplant philosophies with earlier ones was prevalent in the north as well as the south, although Buddhist thought took different forms in both regions. In fact, because of the external threats to China from the north and the northwest, the development of Buddhist though in the north was more dynamic than the evolution of Gentry Buddhism in southern China (Zurcher, p. 3). This form of Buddhism was developed by Chinese monks and was accepted by the gentry or nobility in southern China as a means to high culture. The evolution of Buddhism in the north after the collapse of the Han dynasty assumed a distinct direction but remained in favour of its widespread acceptance. The most significant development in this process was the introduction of the idea of the emperor as the incarnation of the Buddha (Reat, p. 141). The non-Chinese rulers of the northern part of the country adopted Buddhism as a means of legitimizing their rule. The old order based on Confucianism was no longer valid and there was need for a new belief system to give validity to the ruling regime. To extend their rule, Buddhist monks were made part of the imperial bureaucracy. The emperors of the north became generous patrons of the religion and monasteries received large endowments. Buddhist monasteries and temples gradually came into the ownership of vast pieces of land and controlled a large labour force (Reat, p. 141). In contrast, in the south of China, Buddhism found widespread popularity among two different groups of aristocrats. Some were able to retain an opulent lifestyle despite being part of a neglected region. The other group with fewer resources went back to the simpler ideals of Daoism and adopted plain lifestyles (Reat, p. 141). The group who began following the Daoist philosophy became attracted to Buddhism because of the meditative rituals of the new faith. Furthermore, both the groups of aristocrats found great similarity between the Daoist principle of “wu wei or non-action” and the Buddhist principle of “sunyata or emptiness” (Reat, p. 141). The Influence of Buddhism on Chinese Culture In addition to Buddhist influence on Chinese political and intellectual life during the third and fifth centuries, Buddhist thought also had a growing influence on the cultural life of the Chinese society. A number of Buddhist ideals were also part of Chinese culture because of their similarity with Confucian ideals. Kieschnick (p. 9) discusses the cultural attitudes towards wealth and material possessions in China under the influence of Buddhist teachings. He explains that during the very early times of Buddhist influence in China, one of the most important teachings was to renounce material possessions and appreciate a simple life. This philosophy found resonance in the teachings of Confucius who had also preached a devotion to simplicity and had criticized the love for wealth and material possessions. As a result of this and other such similarities between the new Buddhist faith and the existing belief systems of the Chinese, Buddhist ideals gained acceptance among the ordinary Chinese during the fourth and fifth centuries. Monks played an important role in the spread of Buddhist teachings by translating Buddhist texts into the local language during the fourth and fifth centuries. However, Kieschnick (p. 11) also notes an irony in Chinese society at the same time. While the Chinese monks practiced simplicity and frugality in their monastic life, there was great use of splendor and magnificence in Buddhist symbolism. Giant gold statues of the Buddha and beautiful stupas were constructed. It can thus be argued that Buddhism did have a significant influence on the art, architecture and material culture of China in the fourth and fifth centuries as it assimilated along with Confucian ideals. During the same period, Buddhism also made its way into the cultural life of ordinary people. Eberhard (p. 136) explains that ordinary people also found much to enrich their daily life through Buddhist teachings. Eberhard (p. 136) writes that the Chinese traditionally followed the practice of worshipping their ancestors. This belief did not leave much hope for life after death for people who did not leave behind any children to revere them. Hence, the fate of such ordinary people was to turn into bad spirits after death. According to Eberhard (p. 136), Buddhism introduced new practices and rituals that provided some refuge and salvation to such lost souls. The fact that the early Buddhists did not completely share the traditional Chinese beliefs allowed them to practice their rituals with some freedom. Another important idea that was introduced by Buddhism was the concept of rebirth (Eberhard, p. 136). This concept gained acceptance among the common populace because it offered a rational explanation and hope for the sufferings experienced by the common people. The belief in the next life of a person being determined by their deeds in the present life helped to establish standards of conduct and their repercussions encouraged people to adopt a high moral code. The later Han period saw oppression of the common people of the countryside. Hence, the concept of sin and reward in the afterlife gave some hope to the suffering common people (Eberhard, p. 136). Thus, Buddhism was very much an influential force in the cultural life of ordinary Chinese people. Challenges to the Spread of Buddhism The growth of Buddhism during this period was not entirely smooth. The Wei dynasty assumed power in the north in 440 and became a great patron of the Buddhist faith (Dardess, p. 13). Several great statues of the Buddha and temples were built. However, in 448, the Wei Emperor Taiwu decided to break away from the traditional support of the Buddhist monks and supported the Daoist faith (Dardess, p. 13). This support was inspired by the desire for Taiwu to enforce an autocratic system of government. This act inspired a rebellion among the Buddhist monks in the south. As a result, Emperor Taiwu began a systematic oppression of the Buddhist faith across the Wei Empire (Dardess, p. 13). Buddhist temples were ordered to be destroyed. Furthermore, Taiwu also saw to it that the sacred texts as well as the art and architecture of Buddhists were decimated. A large number of Buddhist monks were executed as punishment for their rebellion against the emperor. Fortunately for the Buddhist faith, this oppression ended when Taiwu was assassinated in 452 (Dardess, p. 13). With his death, Buddhism regained its position of favour with the Wei Empire. Works Cited Dardess, John W. Governing China 150-1850. Indianapolis: Hackett Publishing Company, 2010. Print. Eberhard, Wolfram. A History of China. Routledge Publishing, 2013. Print. Kieschnick, Nick. The Impact of Buddhism on Chinese Material Culture. New Jersey: Princeton University Press, 2003. Print. Reat, Noble R. Buddhism: A History. jain Publishing Company, 1994. Print. Wright, Arthur F. Buddhism in Chinese History. Stanford: Stanford University Press, 1959. Print. Zurcher, Erik. The Buddhist Conquest of China: The Spread and Adaptation of Buddhism in Early Medieval China. 3rd ed. Leiden: Koninklijke Brill NV, 2007. Print. Read More