The Influence of Chinese Culture on Buddhism Essay Example for Free

The Influence of Chinese Culture on Buddhism EssayBuddhism was before developed in India and brought to chinaware over the silk road, and later to some extent through southeast Asia somewhat the first century A.D.. This was during a time when the whence reigning Han dynasty was in a state of snake pit and Confucianism was being discredited by some intellectuals. The Chinese people therefore came to identify Confucianism with the failing dynasty, and sought-after(a) a new ideology to take place of stale Confucian thinking. The exact date of the approach shot of Buddhism to China is unknown, but by 64 A. D. Buddhistic monks had introduced written scripture into China.At first Buddhism was not popular in China. Interest took several centuries to grow because of Buddhisms incongruities with Chinese thought, as well as commentary problems (Sanskrit to Chinese). Because Buddhism first entered through Chinas trading routes with Central Asia, it was seen as the religious belief of foreign merchants. Consequently, Large scale displacement reaction of Buddhist texts did not truly get under way until the 6th to 8th centuries A.D. This resulted in the wider diffusion of Buddhism being delayed several centuries.Buddhism was difficult for the Chinese to accept because it was mysterious and hard to understand. Not straight-forward the likes of Confucian teachings, more like the ambiguity of Taoism (Jin 1), also. it was foreign. Moreover, Buddhism did not focus on problems of state as Confucianism did, and because the bailiwick of Confucianism was required material for the exams of public office, practical males preferred its study to that of Buddhism. Moreover, the Buddhist stress on individual(prenominal) fulfillment (even the Buddha left his family to search for revelation (Jin 1)) seemed counterintuitive to the Chinese values of family and ancestor worship.As the religion became more widespread the Chinese people began to adapt distinctly Chinese forms of Buddhism. There were cardinal major types of Chinese Buddhism. The first was Pure Land Buddhism and it was started by Hui Yuan this type of Buddhism focuse on veneration to the Amitabha Buddhain the belief that after death they would be born again in Western promised land (Pure Land). In this religion worship of the Bodhisattva Guan-Yin was also very important (Jin). Chan or Zen Buddhism was founded by Hui-neng. It was inimical toward all scripture and dogma. The Zen Buddhists meditated on illogical riddles in rig to gain enlightenment (Jin). Chih-I founded Tien siamese connection Buddhism whose primary emphasis was placed on the recitation and study of the Lotus Sutra (Jin).To thrive in China, Buddhism had to be transformed into a system that could exist within the Chinese way of life. Thus,obscure Indian sutras that advocated filial piety became core texts in China. Buddhism was made compatible with ancestor worship and participation in Chinas ranked system. Works were writt en arguing that the salvation of an individual was a benefit to that individuals society and family, and monks thus contributed to the great good. (Wikipedia, Buddhism in China)Popular Chinese Buddhism therefore, was mean(a)ly removed from the ideals that came from India. The basic ideas of karmic retribution, samsara, and nirvana came through intact, but in order to make Buddhism more palatable to the Chinese, it had to be adapted to their preexisting beliefs such as those previously mentioned. The portrayal of the bottom(prenominal)world in popular Chinese Buddhism highlights these changes in several ways. The Chinese not solo translated Buddhist texts, but also began to directly associate the Buddhist ideas of the netherworld with those conceptions already popular in China.To begin, the (pre-Buddhist) Chinese believed in the Taoist concept of a world of the dead usually thought to be find beneath Mt. Tai in Shantung (Gjertson 1, 118). However, according to Professor Gjertso n, the idea of hell as a posture for punishment was due to the influence of Buddhism, and was not see in literature until the 6th century, where it is seen in Taoist scriptures. Also in popular Chinese Buddhist works the hells take on the anatomy of the and so current bureaucratic and physical structures of China. Or, as Gjertson in his article entitled Popular Buddhism and Karmic Retribution describes, The nether world, at least superficially, wasconceived as a construct physically and bureaucratically similar to the world of the donjon (Gjertson 134).Often, someones death was likened to a live person being called to serve an office. For example in the story of Tuan Tzu-ching in which one of cardinal inseparable friends, Liang, dies suddenly and when he arrives in the ghost realm he discovers that the positioning of Chief Clerk (a very prestigious position) has become available. Liang immediately suggests his (living) friend Tuan for the position. tycoon Yama, the king of the dead, then looked at Tuans record and discovered that Tuan was not scheduled to die until he was ninety-seven, and he was then fair(a) thirty-two so he allowed Liang to visit his friend and invite him to take this office in the netherworld. Tuan agrees, and three days later he dies in order to take up his new position as Chief Clerk in the netherworld. This story shows a person literally dying in order to gain a bureaucratic appointment.Mentioned in Tale Number 19, Sui Jen-chien, is a description of the physical similarities in the midst of the netherworld and the world of the living. A ghost explains to a man that he serves as administrator of Lin-hu. The man, inquires of the whereabouts of the theater and the name of its king and is told, The state of Lin-hu comprises everything northwest of the Yellow River The capital is northwest of Lou-fan, in the desert. The King used to be King Wu-ling of the Chao, but he now controls this bucolic. Everything is under the administration of Mt. Tai and every month the highest ministers are sent there to attend court (Gjertson 3, 196). Directly referenced here are specialised locations in the netherworld which seem to correspond to the living world. The ghost says, the King used to be King Wu-ling of the Chao, but he now controls this country, this must mean that King Wu-ling controls the corollary land, metaphorically under that of the living country to which it seems they refer.The idea of karma, that a person would be judged by their actions, whether they be morally right or impairment is and idea obviously intrinsic to the Buddhist faith the beliefthat the acts were judged, and the appropriate retribution assigned, in a nether-world court administered by an extensive staff of officials and their assistants is, however, a feature uniquely Chinese (Gjertson 1, 143). In a tale taken from Tang Lins Ming-pao chi for example, a man if brought before a judge of the hellhole and accused of cooking six eggs as well a s killing two ducks and two oxen, for this, the judge decides, he should be punished. The man protests, crying out loudly, This office is being grossly partial (Gjertson 2, 301) The man explains that they have not heard his good deeds, and since the judicial system is indeed a fair one, they are heard, but still his evil deeds outweigh his good, and he is sentenced. This clearly exemplifies the idea of a Chinese judicial system governing the popular Chinese Buddhist workings of karma.In conclusion, the Buddhist religion has proved that it can accommodate in many ways, the Chinese people. Upon its arrival in China it satisfied a need of the people for a new religion under which to unite at the tragic fall of an empire. During this turbulent period in China, two major developments took place in Buddhism. bingle radical consisting mostly of the sophisticated gentry dwelled on the philosophical and mystical aspects of Buddhism, while the other group dominated by rural farmers followed Buddhism in their own superstitious and simple ways imparting to it in the process a peculiar Chinese character.Buddhism stretched even more to allow for translation using Taoist terminology because the Chinese language did not possess a conceptual apparatus adequate for the come up thought of Buddhism. The use of these familiar Taoist concepts contributed significantly to the spread of Buddhism in China. Buddhist teaching were changed in many ways to accommodate traditional Chinese sensibilities, but the religion changed China as well, departure in its wake years of rich culture and traditional Buddhist writings that no yearlong exist in their original Indian form.Works Cited(1) Gjertson, Donald. Popular Buddhism and Karmic Retribution. Also Sui Jen-chien, Kung Ko, and Chang Fa-i. From Miraculous Retribution A Study and Translation of Tang Lins Ming-pao chi, Berkeley University ofCalifornia Berkeley, Berkeley Buddhist Study Series Volume 8, 1989.(2) Gjertson, Donald. The Early Chinese Buddhist Miracle Tale A Preliminary Survey, in The Journal of the American Oriental Society 101.3, 1981.Jin, Shunde. Buddhism In China. (handout for Chinese 231 Traditional Chinese Culture, Ohio State University, 1998). http//www.cohums.ohio-state.edu/deall/jin.3/c231/handouts/h10.htmWikipedia. Buddhism in China. Local Interpretation of Indian Texts. Updated 3/31/2004. http//en.wikipedia.org/wiki/Buddhism_in_ChinaRelation_to_Confucianism_and_Daoism