Buddhism Development In China

Buddhism was introduced to China through the process of foreigners integrating into the localisation of Chinese religion and philosophy, according to historical evidence. This essay examines how Chinese Buddhism changed to fit its surroundings in various ways, as well as how Chinese culture was influenced by Buddhism. The paper will evaluate how Chinese Buddhism developed, how Chinese adopted Buddhism, and how Buddhism interacted with Chinese politics and culture using historical data from the works of Buddhist historians.
Early evidence of the transmission of Buddhism into China suggests that there was not a fully developed Buddhist system in China. One of the earliest sutras is believed to transfer to China by dictate from central Asia. In the Han dynasty, Buddha was to be translated as 浮屠 (FuTu) and was to be worshiped together with 黄老 (Huang Lao). This characteristic can be found from the historical record后汉书（Hou Han Shu) such as early imperial follower 楚王英 (the king Ying of Chu) and 汉桓帝 (emperor Huan of Han). The early legend story of Buddha is like the orphan dream of 汉明帝 (The emperor Ming of Han).

During this period, Buddha was being seen as a kind God who could bring blessings and good luck. The Chinese Buddhist scholarship article, 牟子理惑论（Chinese Moushi Lihuolun), uses Confucian and Laozi’s concepts and ideas to analysis Buddhism. In this article, the writer tries to prove that Buddhism is positive and conforms to the Chinese values. Within the same period, the earliest important Chinese Buddhism figure 安世高（An Shi Gao) and lokaksema represented the start of large-scale Buddhism sutra translation. In Lokaksema’s translation, the author uses many words from 道德经 (Dao DeJing), like translate 真如（tathatā） into本无（BenWu). 自然 (Zi Ran). After the Han dynasty, Chinese experienced chaos for three kingdom periods. The recession of Confucian and the war in successive years, developed the concept of Buddhism. 曹植（caozhi), the son of northern regime 魏(Wei) leader 曹操（caocao), who wrote some articles of Buddhism sutra arioso sing 梵呗 (chanting), inherited and developed the works of the Buddhism scholars. During the early Chinese Buddhism period晋 dynasty, Buddhism was popular within Chinese scholars as the philosophy theory as well as the translated prajnaparamita sutra which influenced the Jin’s philosophy 玄学（Xuanxue）and 清谈（Qing Tan）.

The acceptance of Buddhism in political factor

The Chinese Buddhism has some unique characteristics which are similar to the Buddhism in India and south-east Asia. When it comes to the method of transmission, the Chinese Buddhism joined political arenas and relied on the regime leader to spread and develop it. In 五胡十六国 (Sixteen Kingdoms) period, the famous Buddhism monks’ 佛图澄（FoTuCheng are examples of Buddhism cooperating with the local regime. Buddha used magic power like prediction and conjuring to get respect from the north ethnic group regime. His disciples 道安（Daoan）also became the counselors of the regime 前秦（Qian Qin）leader 苻坚（FuJian）. In Dao An’s life, he put forward the idea that the development of Buddhism should depend on the support of regime leader. He also established many Sangha regulations and discipline. In the aspect of Buddhism localization, he unified and regulated that the Chinese monks' surname should start with ‘释 (Shi),' this is also a Chinese Buddhism feature.

Before this, the monks in China were using the foreign country’s name as their name while their disciples inherited these surnames. Additionally, during the same period, the development of Chinese Buddhism arts left numerous beautiful cultural heritages such as Longmen Grottoes and Yungang Grottoes. Moreover, in 隋（sui）and唐 (Tang) period, the political character of Chinese Buddhism had many expressions. For instance, the first emperor of Sui dynasty 杨坚 (Yang Jian), supported the Chinese Buddhism as the national spiritual pillar. He constructed numerous official Buddhism temples and became a sponsor of Buddhism. The founder of Chinese Buddhism School Tian Tai 智顗（ZhiYi), was also supported by the second emperor of Sui. In Tang dynasty, although the imperial family declared themselves the descendant of Lao Zi and supported the Daoism, Buddhism still gained support from the imperial family, just like the 玄奘 (Xuan Zang)’s activities were supported by the emperor. In the 武周 (WuZhou) period, the emperor武则天 (Wu Ze Tian) used Buddhism as a tool to prove the legitimacy of her regime, she declared herself as a female Bodhisattva.

The sutra‘大方大云经 (cloudsutra)’ was highly recommended by the Wu Ze Tian because there were some records of Buddha which allowed female heavenly being with a body as that of the king to educate the country. In the Tang period, many sanghas had official identities, which allowed them to term themselves as the ‘臣 (Chen) which indicates that Chinese Buddhism’s was rooted in the society’s (入世) idea. Additionally, during the Tang period, the invention of 度牒（DuDie）system explains the relationship between Chinese Buddhism and the government, where to become a monk one had to be supervised by the government and pass the test. The ordained also processed in the official platform (戒坛).

In Chinese Buddhism history, the belief of Maitreya Buddha had a special characteristic which was used as the belief and legitimacy proof of the rebellion and revolt. The representative could have been the big rebellion at the end of Yuan dynasty, where the leader 韩山童（HanShan Tong) used the white lotus belief to claim that the Maitreya Buddha was born in the world. The Same event also happened in Qing dynasty, where the Maitreya Buddha belied that China had the pure factors which acted as marks of future happiness of the world which attracted folk class.

The interaction of Buddhism and Chinese culture

From the localization of Chinese Buddhism culture, there is much assimilation, such as the Chinese Buddhism which attaches the importance of inheritance and genealogy in the Chinese Buddhism development, as well as the hereditary dharma, disseminates system. Using the example of Chan School, which listed its genealogy legally from the Buddha’s disciple to the Chinese founder. The conflict of proving the legitimism between north and south Chan School also shows the Chinese culture factor. In Tian Tai school, they use the idea from the Saddharmapundaeika Sutra (法华经)‘s upaya to reconcile the Buddhism idea and Chinese original belief. In the early master 慧思 (HuiSi)’s article ‘南岳大禅师立誓愿文 (NanYueDaChanShiLiShiYuanWen)’ he mentioned the use of Daoism practice concept ‘神药 (almighty medicine)’ and 外丹（WaiDan）/ 内丹（NeiDan）as a process of practicing Buddhism. His disciple 智颐（ZhiYi）also used 丹田（DanTian）in his Samatha-Vipassana article. During the 北宋(BeiSong) period, the TianTai scholar 智圆（ZhiYuan）also discussed the importance of Confucian.

The Chinese Buddhism’s development and localization also reflected in many other aspects, including the traditional Chinese ethic values 孝 (piety) and the Chinese Buddhism which shows high adaptation and development. Due to the Chinese Buddhism formation of ethnic values, it was easier for the Chinese society to accept. The sutra 孟兰盆经（The Ullambana Sutra) 竺法护（Dharmaraksa) is highly recommended by the Chinese Buddhism because it has the story of Buddha’s disciple trying to save his mother in hell. In modern China, the opera, drama of this story is very popular in general public. The ullambana assembly ( 孟兰盆法会) which has prayed for parents activity also became an important festival in Chinese Buddhism. During the three kingdom period, the Buddhism monk 康僧会（ KangSengHui) translated the 六度集经（LiuDuJisutra), emphasizing the importance of piety.

The scholar 孙绰（SunChuo) in east Jin period wrote an article ‘喻道论（YuDao Lun)’ to argue that to become a monk and leave home is a better way of practicing filial conduct. One of the most famous articles of arguing Chinese Buddhism in piety conduct could be the 孝论（XiaoLun）by 契嵩（QiSong) in Song dynasty. In this article, the author tries to summarize the idea of piety which is hidden in the Buddhism. He analyses piety as a natural character in the world as well as a common thing in all human nature. The author also indicated that piety should be the discipline of the Buddhism follower. For the Buddhism followers, the filial to parents is a way to gain merits. In Ming（明）period, the famous monk 智旭 also wrote an article孝闻说（XiaoWen Shuo）trying to advocate that the piety was also a practice of Buddhism and that the filial conduct is a basic of Chinese Buddhism.

Conclusion

In summary, it is clear from the discussion that the Buddhism transmission in China has gone through different processes. During the early stages, Buddhism was combined with the worship of deities in the upper class. The early translated sutra also used many concepts from Chinese early philosophy concept. In AnShi Gao’s translated works, there is the usage of many Chinese ideas to explain the Buddhism’s meditation. During the medieval of Chinese Buddhism history, the Chinese Buddhism experienced massive developments under the support of the regime and imperial. The upper class used Buddhism as a political tool to stabilize the society and pray for their regime. The Buddhism monks also began the life of 入世（Ru Shi）and served the government. When it comes to the understanding of Chinese scholars concerned with Buddhism, there are efforts to make an amalgamation of Buddhism with the local culture and thought, like Chinese Moushi Lihuolun and YuDao Lun. Some Chinese monks are also willing to combine the Confusion with Buddhism to prove that Buddhism could conform to Chinese mainstream philosophy systems, such as ZhiYuan and QiSong. Additionally, the highly controversial theory 神不灭论（ShenBuMieLun）can also be seen as an interaction of Chinese Buddhism and local culture. Moreover, Chinese Buddhism uses some new theories such as the emphasis on Karma and faith, like the 冥祥记 (Ming Xiang Ji) which records many Buddhism magic stories. In east Jin, the 慧远 (HuiYuan)’s 三报论（SanBao Lun）is also a proof of combining the India Buddhism’s karma theory and Chinese superstition belief. In general, the acceptance of Buddhism in China is an interchange of culture and adaption.