Buddhism as Religion that Arrived in China - Research Paper Example

World Religions Report Buddhism Introduction to the Religion Buddhism first arrived in China from India in the first century A.D. and flourished to become one of the world’s greatest religions and philosophies. According to most Chinese historians Buddhism was officially recognized in China circa 67 A. D. Some time prior to that that date, the emperor, Ming-Ti, had a vision, it was of a large golden image of a man with a halo surrounding his head and hovering above his palace. “His advisers, some of whom were no doubt already favorable to the new religion, interpreted the image of the dream to be that of Buddha, the great sage of India, who was inviting his adhesion.”(Hodous, 1924, p. 4) However it was not until between the third and sixth centuries A.D. that the introduction of Buddhism had revolutionized the religious culture in China, and the various religions, Taoism, Confucianism and Buddhism began to adapt to each other in a dance of blending and understanding. The Indian religion soon became a Chinese one as its writings were translated and as it came to absorb local beliefs and practices. Taoism, for its part, made substantial borrowings from Buddhism. Meanwhile, the popular religion practiced daily by lay people of all social classes took from Buddhism and Taoism a pantheon of protective gods, and Confucianism continued to uphold filial piety as the model of all virtue. (Aubin, 1998, p. 10) Furthermore, there is also the most popular version that in the fifth century, Bodhidharma, one of the disciples and successor of Buddha, traveled from southern India to a monastery in China. There he supposedly remained for nine years in deep meditation and contemplation. His particular school of Buddhism came to be know as Ch’an Buddhism, derived from the from the Sanskrit word dhyana which literally means mediation.. “Although this traditional account of its origins and founder is not fully accepted by scholars as absolute fact, it is known that this way was transmitted to Japan, where its name became Zen.” (Fisher, 2005, p. 158) Ch'an, or the Meditation School. Ch'an Buddhism is undoubtedly one of the most distinctive and original products of the Chinese mind. 'The Chinese genius, working on the raw material of Indian thought, with contributions from Confucianism and Taoism with Bodhidharma as midwife, produced the essentially Chinese school of Ch'an. It has been described by the philosopher, Hu-shih, as a 'reformation and revolution in Buddhism' The character Ch'an is derived from the Sanskrit word for meditation, dhyana, and hence the school was designated the Meditation school. But it uses meditation as a means of direct enlightenment of the mind. It is not contemplative in the sense that it precludes activity. (Smith, 1968, p. 128) However, after the Communists seized power in China in 1949, they began to discourage all religions, and Buddhism seemed to come under their greatest persecution. But Buddhism has never entirely disappeared from China. Even though temples have been destroyed and the Dalai Lama ousted from Tibet: Still some believers continued quietly to practice at altars set up in their homes. And not long after China embraced market forces in the late 1970s and '80s, the faith reemerged in the countryside, with peasants visiting refurbished temples, where they burned incense and prayed. (Roberts, 2008, p. 50) Even in its early beginnings, Buddhism was occasionally confronted with difficult times as it spread through China. It certainly clashed with the secular and pragmatic doctrines of Confucianism when it was in power. Confucius thought could hardly see any relevance in the Buddhist pursuit of other worldly accomplishments such as enlightenment and Nirvana. They would have seen these concepts as very alien and perhaps even threatening, especially since their appeal was strong in the people. An especially hostile stance was the Buddhist belief that their lives were truly independent of any government, certainly was anathema to them. (Swearer, 1997) In Buddhism the world that one experiences it is simply a product of our thoughts, maya, illusion. In Buddhist philosophy, the gods, the earth, heaven and the Dao can be thought of in the same way as not having a self, a real definition that can be stated. The world we perceive exists only as a phenomenon of mind. “They are therefore no less real than anything else we experience; and in the Buddhist framework, they are subordinate to Buddha whatever their nature.” (Wilson, 1999, p. 25) This was the concept, the common thread, the underlying Sutra that these philosophies shared. There are many factors that facilitated the introduction of Buddhism into China. In some ways the groundwork was being set for Buddhism in the prior religious philosophies of China at the time. Confucianism and especially Taoism created some of the structures for understanding and even necessitating the philosophical and spiritual principles of the Buddhist philosophy. There did, however, exist a common thread of awareness, of collective insight that gave the Chinese culture at the time and appreciation, almost a need for Buddhism. In fact the Sanskrit word, Sutra, literally means thread and is a antecedent of the word suture. The Sutras not only bound Buddhism together but sutured together the philosophies of China with itself as well. Much like the appreciation of a new art form, Buddhism was not only accepted by the Chinese culture, but Buddhism itself also went through some adaptations to become part of the Chinese culture. In a sense a new Buddhism arose from the act of understanding Taoism and Confucianism. (Smith, 1968) There were also existing ideas and concepts in Taoism that quite closely mirrored Buddhism, making it even more adaptable. For instance, Karma, of the law of action in Buddhism, often mistranslated as cause and effect, has a similar concept in Taoism, Wu-Wei also usually poorly translated as non-action. However, both are really the concept of perfect flawless action that has the appearance of no outside contrivances. In an English concept of second nature performance of an action, no thought only the action is performed. The similar concept of Wu in Taoism, which is being or the ultimate understanding of what being is, is also represented in Buddhism by Atman, the inner or greater self. (Smith, 1968, p. 125-126) Taoist thought in China had been exercised for a long time over the relation of non-being to being, (chen-ju) non-activity to activity. Buddhists also had been concerned with similar problems: the relation of the Absolute being (chen-ju)to the temporal of nirvana to Samsara. The exponents of Madhyamika believed that it was impossible to describe the nature of ultimate reality. Seek to define the infinite and it no longer remains infinite. Seng-chao (384-414), who was closely associated with Kumarajiva, was the first great teacher of San Lun, combining the Madhyamika philosophy with neo-Taoist thought. (Smith, 1968, p. 127-128) But as Confucian thought waned and the Daoist school eagerly adapted to this new strain of thought, Buddhism took a strong foothold in China for centuries. Eventually the religion /philosophy spread to Japan and it is certainly present in many other cultures around the world, including the United States where the Dalai Lama has achieved what one might call celebrity status. Buddhism’s ability to adapt is perhaps a unique feature of this religion. It’s missionaries instead of trying to convert, tried to understand and become one with the exiting culture and its belief systems. It is generally considered that there are two traditional lines of Buddhist thought Theravada and Madhyamaka. Theravada is the more conservative and traditional Buddhist approach. This Pali word literally means “the teaching of the elders” and it is the oldest of the Buddhist practices. “Theravadin Buddhists study the early scriptures in Pali, honor the life of renunciation, and follow mindfulness meditation teachings.” (Fisher, 2005, p. 142) In this tradition the Buddha is certainly an historical figure that now no longer exists but has left his teachings or the “Dharma” as a guide for his followers.. Madhyamaka (Laos know as Mahayan) regards the Buddha as a universal principle. Literally translated as “The Middle Way,” Madhyamaka represents in s a sense the line between conservative and liberal of the traditions and in life itself. It is the dividing line between polar opposites. Metaphysically, Buddha is said to be an immanent presence in the universe with three aspects, or “bodies”: first, the enlightened wisdom of a Buddha, which is formless; second, the body of bliss, celestial aspect of Buddhahood that communicates the dharma to bodhisattvas; and the third body of transformation, by which the Buddha principle becomes human to help liberate humanity. It was in this third body that the Buddha appeared for a time on the earth as the historical figure Shakyamuni Buddha. (Fisher, 2005, p. 151) Tibetan Buddhism adapted to this particular philosophy of Buddhism. This school of thought flourished in the seventh century under the T'ang dynasty. It represented a school of philosophy and religion that strove for a balance between being and nonbeing, between the positive and negative, the Yin and the Yang, in approaching the Tao. Finally rejecting each in turn because any form of comprehension in relation to the ultimate truth of the Tao can only be a means, never an end. (Kohn and Lafargue, 1998, p. 134) Although some may interpret the Buddhas and bodhisattvas as metaphors for various aspects of enlightened awareness, others regard them as living presences ready to impart blessings and guidance to those who call on them. (Fisher, 2005, . 152) Over the past several decades there has been an exodus of well over 100,000 citizens from Tibet. This includes many of the members of the Buddhist sects and has consequently led to the founding of many Tibetan Buddhist monasteries in many Western countries, such as in Idia where the Dalai Lama’s now resides in as his home in exile. The United States is also home to many such Buddhist centers that offer a wide range of disciplines from simple breathing and mediation practices to an entire indoctrination into their particular branch of Buddhism. (Fisher, 2005, p. 164-165) Many of these are Tibetan Buddhist centers and one of which is the subject of this report While many believe that Buddhism is a contemplative practice that has very little to do with the day to day world of corporeal existence, this has never been true. In fact now more than ever, contemporary Buddhist practice is very concerned with the relevance of Buddhism to the many social problems that plague society. In his teachings the Buddha never advised his followers to forever leave society behind to seek only their own selfish enlightenment, but it is their calling to return to society and bring as many others to enlightenment as possible. Sri Lankan Buddhist monk Walpola Rahula explains: In what is considered his very first sermon, the Deer Park sermon, the Buddha set forth the “Four Noble Truths” around which all his later teachings revolved. These were: 1 Life inevitably involves suffering, is imperfect and unsatisfactory. 2 Suffering originates in our desires. 3 Suffering will cease if all desires cease. 4 There is a way to realize this state: the Noble Eightfold Path. (Fisher, 2005, p. 135) Name, location and review of the site. Located high in the Skyland’s area of New Jersey atop mount Montana, sits The Tibetan Buddhist Learning Center also previously knows as Labsum Shedrub Ling, translated from Tibetan means "a little special place that's open to the public." Located as 93 Angen Road, Washington, NJ. The monastery was founded in 1958 by Geshe Wangyal, who is a Kalmyk-Mongolian lama, had received his Buddhist training in Kalmykia as well as in Tibet. (“Geshe” is a Tibetan word for “virtuous knowledge or wisdom.”) Over time the center took on many Western students who were interested in learning more about Tibetan Buddhism. In fact, after his death in 1963 Geshe Wangyal appointed Joshua W. C. Cutler as director of the activities of the center. Presently he and his wife, Diane Cutler run the Buddhist center whose name was change to the Tibetan Buddhist Learning Center in deference to the Dalia Lama of Tibet. It was his belief that this would more adequately reflect for Americans the true purpose of the place, that of teaching Tibetan Buddhism. As you drive of Angen road down a long drive you pass under an Asian archway that seems to suddenly transport your to a different time an place somehow. Though you are in New Jersey the mountain setting makes you feel as if you may be in some foreign country. It is peaceful and tranquil, as one would expect, and the building itself is rather understated. A large but simple structure in more of a colonial style house than a monastery. The grounds seem uncared for and growing almost wild, but in reality that are quite serene and somehow have a more natural order than a landscaper would have gone for. A large pond in the woods is an area dotted with several statues and obelisks. The pond itself has lily pads and lotus flowers running wild throughout it. Although there is the smell of summer growth in the air there is also a certain smell of decay as well. Interview summary On the second and fourth Sundays of every month the center is open for a public prayer and meditation sessions in their temple, this is followed by some classes in Tibetan Buddhist teachings, This is when I chose to visit the center. Upon arrival I was greeted by several members dressed in saffron and violet robes and led to a spacious room. There I met with both Joshua and Diana Cutler. They were immediately friendly and made me feel as if I had known them both for a long time. There were also very forthcoming, open and honest when speaking with me. Although I thought that Sunday would be an ideal time to get an long interview this was not to be the case. Because there were so many others were visiting that day, I was unable to get a real one-on-one interview. Perhaps it was because they felt as if they had to try and greet everyone but felt that they were not really interested in granting a longer interview. In fact as I asked question about Buddhism and the teachings and rituals, Diane Cutler said more than once, that their web site could probably answer most of my questions about that and I was welcomed to remain for the public mediation session.. She also recommended Alexander Berzin as an excellent resource and gave me his web site address. I was to peruse both these sites later, but the center’s web site (http://www.labsum.org/) seemed more geared to bringing you in to classes and other session and Berzin’s web site seemed very complex and confusing to the uninitiated. “The Berzin Archives is a collection of translations and teachings by Dr. Alexander Berzin primarily on the Mahayana and Vajrayana traditions of Tibetan Buddhism.” (The Berzin Archive, 2009) However, I did remain for the Sunday morning meditation session. There were about eleven center members sitting on cushions reciting the prayers and meditating. Joshua Cutler went on to explained in detail the significance of each of the sections. However, I was not able to really grasp all of this in one sitting and felt as if I did not know what I was supposed to be doing. Consequently, I really didn't understand the prayers themselves or why they were even reciting these prayers. In amny ways it reminded me of most Western church services. In fact it almost felt as if they were worshipping Buddha, which to my understanding was not really a part of this faith. Comparing and contrasting with Catholicism. During my time at the meditation / prayer sessions at the Tibetan Buddhist Learning Center, the experience reminded my very much of a typical Catholic service from a outwardly ritualistic perspective. Prayers were recited repetitively, sometimes in song in English and sometimes in Sanskrit. While there were moments of meditation observed, there were instances where bells were rung and other prayers recited. Very reminiscent of a Catholic mass where the same or at least similar events occur as the very “theatrical” rituals play out for both. Therefore, ritualistically there seemed to be little difference, for instance, between the robes that the members wore and the garments a priest would wear. It was only in retrospect while writing this report that I began to understand the differences, as well as the real similarities between Buddhism and Catholicism. Firstly, at least as far as my experience is concerned, meditation does not really exist in the Catholic tradition as far as the lay members are concerned. Priests most certainly have times of meditation, but church members themselves really do not experience that unless they seek it in some Eastern tradition or otherwise on their own. In Buddhism it is available to all, in fact it is a one of the primary tools to achieve enlightenment. If one attempts to compare enlightenment to heaven there are certainly some difficulties. In a Catholic perspective, in fact, Buddhists seem to believe that everyone can become God, and in fact already is god, they just do not know it. Generally speaking, Catholicism espouse the idea of getting to know God, but not necessarily becoming God. However, if one looks at certain aspects of Catholicism they certainly have a Buddhist overtone in many respects. The followers of Christ and the followers of Buddha are certainly very similar and their teachings have familiar rings to them on both sides. Take the beatitudes for example. The meek shall inherit the earth, is certainly more similar to the Buddhist concept of self-effacement and humility. Turning the other cheek is certainly comparable to the Buddhist nature of non-violence. Conclusion In the end I was left with more questions than answers, but maybe that is the way this is all supposed to work. I could not help but think that many ideas and concepts of religions from other countries and cultures get lost in translation and we can never really truly get it. After all the way one’s mind and thought processes work is often a reflection of the culture they were raised it. With preconceived ideas and beliefs behind ones perception, they cannot help but color our interpretations as well as out resistance to religions that can seem opposed to our own. That being said however, I still came away with a great interest and a consequent curiosity about Buddhism and what the attraction is for the Western participants I met at the Tibetan Buddhist Learning Center. It is more than curiosity, it is devotion and must come from another source, another need to experience this religion/philosophy on one’s own and not just from books and article ( and web sites) about it. I suppose that is what the Cutler’s were trying to say to me while at the same time putting me off. Is that Buddhism is not something to be “informed” about, but something to take into one’s heart and mind. References Aubin, Francoise. (1998). China: A down-to-earth hereafter. UNESCO Courier, 51.(3 ). Pp. 10 The Berzin Archives. (2009) The Berzin Archives. Retrieved on 30 July 2009 from http://www.berzinarchives.com/web/en/index.html Fisher, Mary Pat. (2005) Living Religions, [6Ed]. New York: Prentice-Hall/Pearson Education, Inc. Hodous, Lewis. (1924). Buddhism and Buddhists in China. New York: Macmillan. Kohn, Livia, and Michael Lafargue, eds.(1998). Lao-Tzu and the Tao-Te-Ching . Albany, NY: State University of New York Press. Roberts, Dexter. (2008) China's Spiritual Awakening. Business Week, 4067 1/21/2008, pp. 50-51 Smith, D Howard. (1968). Chinese Religions. New York: Holt Reinhart and Winston. Swearer, Donald K. (1997) The Worldliness of Buddhism. The Wilson Quarterly Spring 1997: pp. 81-83. Wilson, Mike. (1999). Schisms, Murder, and Hungry Ghosts in Shangra-la. Cross Currents, Spring 49 (1)1, pp. 25 Read More