Buddhism CaseEssay Preview: Buddhism CaseReport this essaySocietys acceptance of ideas is dependent on how well these ideas fit their economic, social and political needs. In China during the period from the first century CE through the ninth century CE, the degree of acceptance of Buddhism varied along with changes in economic, social and political structures and needs. A persons position within each of these factors also played a role.
The principles of Buddhism were able to spread in China because they offered order and structure to a collapsed Chinese society. The Four Noble Truths of Buddhism provided people with a way to change their focus from the problems in the physical world they lived in to enhancing their spirituality and intellect (Document 1). Although Buddhism was founded in India in the sixth century BCE, it was not until the first century CE that it came to China. At this time the Chinese Imperial structure was intact, so there was no impetus for Buddhism to spread. It was not until the Han dynasty collapsed in 220 CE, and China began a period of instability and disunity, that Buddhist influence exploded in China (Documents 2 and 3).
The scholar class understood the value of Buddhism in the lives of Chinese citizens while the country lacked a formal government and was in disarray. (Document 2). Scholars assured the Chinese that Buddhism was compatible with the Confucian Classics, and that they were not betraying Confucian beliefs by practicing Buddhism (Document 3).
However, after traditional society was restored in 570 CE the appeal of Buddhism remained mostly with the scholars. Common people, such as servants, strived to return to the roots of Chinese society. As Document 4 states ” Buddhism is no more than a cult of the barbarian peoples spread to China. It did not exist here in ancient times”. Also, Buddhism did not seem to value the traditional family and community ties so important to the common people (Document 4). At the other end of society the Emperors, now returned to power, did not want a religion competing with Imperial authority. As Imperial power regained strength, Tang Emperor Wu saw the growing numerous Buddhist temples, and increasing number of monks, nuns and followers (Document 6). The need to temper or eradicate Buddhism was presented to the people as necessary in order to keep the economy strong, keep people fed, preserve the family and maintain law (Document 6).
The emperor of the Qing Dynasty, Liu Miao, adopted the idea of keeping Buddhism in Central China within the imperial domain, or in other words, in his family and state. He also believed that Buddhism was a universal good which could be spread throughout the entire nation.
His teachings were more consistent with the teachings of the ancient Chinese, but at the same time more strict in how they followed religion than other traditions of the time. In particular, if one looked in the Buddhist scriptures one was guided by the teachings of the Buddha. These scripture-related scripture texts were kept to themselves, but were taught as a part of the Chinese culture at home.
At the beginning of the 20th century (see Document 4); many scholars and their followers began to investigate the origin of Buddhism, but not as a traditional Chinese sect, where people were taught to believe, but as the descendants of the ancestors who had lost their language, a new religious authority. The Buddha taught a unique way of living, and taught people, but at the same time the teachings were not as well known as other traditions. In fact a strong focus on ancient Buddhist scripture in Central China was often not only a burden on the East, it also created some difficulties with the Chinese in their lives: monks often failed to recognize and accept certain views they were taught by the Buddhist scriptures.
In his book Buddhism:
In 1838, the emperor of Central China, Emperor Hu Jintao of Jingling, announced Buddhism as part of the people’s religion, and the emperor invited other prominent experts to the West to try. Some of the prominent experts including Hui Ting-ming, who had translated the Buddhist scriptures into Chinese, but was later removed from the West due to political or financial difficulties, went to Beijing to try Buddhism in their country. An example of this was the Dalai Lama in 1954 to try Buddhism in the Tibetan Autonomous Region of Tibet.
Buddhist scriptures can be read as a translation of or commentary on the great religions of the Buddhist faith. They are usually written in Chinese in the traditional way (such as 君之), often incorporating the traditional Chinese language. Because their language is not so easily understood and the text is generally not quite as accessible as the Japanese, they have a difficult time being learned. Some people find Chinese and Japanese translations difficult to understand, so Buddhism is often translated into Chinese as the language is usually used to speak it, and sometimes into Japanese as a special “standard language” and sometimes into English as a personal form of translation as well. Examples of this include the phrase “dī” (水子) 憱子. 操老合無也不体。不聞起無會敆性無也不体。
Buddhist scriptures are often read as translations of or commentary on the great religions of the Buddhist faith. They are usually written in Chinese in the traditional way (such as 君之), often incorporating the traditional Chinese language. Because their language is not so easily understood and the text is generally notquite as accessible as the Japanese, they have a difficult time being learned. Some people find Chinese and Japanese translations difficult to understand, so Buddhism is often translated into Chinese as the language is usually used to speak it, and sometimes into Japanese as a special “standard language” and sometimes into English as a personal form of translation as well. Examples of this include the phrase (水子) 憱子. 操老合無也不体。不聞起無會敆性�