Primarily, this essay aims at characterizing, comparing, as well as contrasting the development of Buddhism across Asia in the unified Koryo and Silla period. In particular, the Asian countries selected in this paper include Korea, China, and Japan. Here, some of the specific traits such as time period, patronage, beliefs and material that may have contributed to the appearance (form and style) of the works are elaborated. Evidently, the trade partly helped in spreading the religion in Asia along the Silk Road (Contestabile 1). Slowly, the elements of Buddhism was adopted by the populations along the route of trade (Thapa 11). These people applied the aspects in their lives.
Korea
Buddhism slowly developed during the period of three kingdoms. In particular, these kingdoms included the Packche and Koguryo in the southwest and north respectively. In 668 after the peninsula unification by Silla, what followed was the ritualistic Koryo. In the chosen period (935 to 1392), the persecution ran high as a favor of the ruling families was gained by the Neo Confucianism (Crosby 349). After thirty-six years, that is in 1945 Korea's Japanese colonization came to an end. At this time, the Buddhism of Korea was undergoing a renewal. Remember, Shamanism remained the indigenous religion before the introduction of Buddhism to Korea in 372 A.D (Contestabile 3). Shamanism is the nature-spirit and animism worship's ancient religion. It is still not clear the Shamanism's origin in Korea. Basically, it is believed that spirits are possessed by inanimate objects, natural forces as well as human beings (Contestabile 3).
Buddhism blended in with Shamanism since it was not seen to conflict with the nature worship's rites. In the times of pre-Buddhism, several special mountains that were considered the spirits residence soon become the Buddhist temples sites. Three spirits with importance and special reverence were regarded by the Korean Shamanism. In Silla, Buddhism was first attracted to the common people. Throughout the unified period of Silla, the Buddhism continued growing and prospering both culturally and academically. As a result, there was a creation of some of the most exceptional Art of Korea (Thapa 12). For example, main Korea's temples were built, beautiful status fashioned, as well as erecting pagodas. Such activities were a profound significance to the heritage of Buddhist in the country.
During the seventh and sixth centuries, several monks of Korea visited China with the aim of studying and bringing back the Buddhism’s teachings from some schools in China. Consequently, the flourishing of Buddhism started under their patronage of royal (Thapa 13). At this time, there was the creation of great works (Crosby 350). Moreover, magnificent monasteries were built in the process. A significant influence was exerted by Buddhism on the people of Korea’s life. At the same time, there was a production of more art. Also, more monasteries were built.
With the Yi Dynasty collapse, Korea comes under the control of Japanese. As a consequence, the culture of celibacy was broken away by some Korean monks thus paving the way for the revival of the religion (Thapa 15). In Korea, several Buddhists have started missionary activities and promotion of education. Specifically, they have set up universities and schools in various parts of the country as well lay organizations and establish youth groups (Contestabile 6). The old monasteries are repaid as new ones being built. Today, the people of Korea find Buddhism essential in their life again.
China
The missionaries were sent by Emperor Ashoka to the northwest of India during the third century B.C (Thapa 17). In the present day, the Emperor is known as Afghanistan and Pakistan. A great success was achieved by the mission as the region soon become a Buddhist center for leaning with several distinguished scholars and monks. After central Asia's merchants came into the area with the intention of doing trade, they accepted and learned Buddhism (Contestabile 7). With these merchants support, there was an establishment of cave monasteries along the routes of trade across Central Asia. Some of the Central cities of Asia such as Khotan had already become Buddhism centers by the second century B. C. The people of China had their first contact with the Buddhism through the ones who were already Buddhists in the Central Asians.
The southern and northern China came under separate rulers from the beginning of the fifth to around the end of the sixth century. The north was controlled by the non-Chinese rulers while the south remained under the native dynasties. In southern China, the Buddhists continued to translate texts of Buddhists (Contestabile 9). Also, the commentaries were written on the major texts. They had devoted Buddhists as their rulers. In northern China, except two short persecution periods, Buddhism flourished under the rulers of the lavish royal patronage who favored the religion (Thapa 19). By the sixth century’s latter half, monks were even employed in the posts of the government.
There was a flourishing of the Buddhist arts especially in the caves at the Yun-gang, Dunhuang, and Long-men during this period. The walls were covered by the Buddhist paintings in the thousand caves at Dunhuang. Additionally, there were also several images of varying sizes of Buddha that were covered out of the rocks (Crosby 351). In reality, such activities were evidence of the Buddhism firm establishment in China by the end of the period. With the Tang Dynasty rise at the seventh-century beginning, the Buddhism had already reached out to several people. Afterward, it became a crucial part of the culture of Chinese and had a significant influence on their sculpture, art, philosophy, literature, and architecture of that time (Contestabile 11).
Japan
In the sixth century, the Packche's king sent copies of the Buddhists texts and images of the Buddha to the Japanese imperial court with the intention of establishing peaceful relations with Japan. There was a recommendation of the Buddhism as the means to bring enormous benefits to the country. Soon, Buddhism was accommodated by the people of Japan along with the indigenous belief of the Shinto (Thapa 21). Being a universal appeal of religion, Buddhism played a significant role in fostering harmony within the country.
The establishment of the Buddhism from the very beginning depended on the support and protection of the rulers of Japan. Following his enormous contribution to the early expansion and growth of the Buddhism prince, Shotoku deserves special mention. There was a creation of several, and a variety of Buddhist temples were built in the process (Contestabile 13). Also, monks were sent to China to get Buddhism education.
However, the Buddhism lost favor with the ruler of the military who feared the influence and the rising power of Buddhism in the middle of the nineteenth century (Thapa 23). In fact, several temples of Buddhist were demolished. At the same time, valuable scriptures and images of Buddha were burned (Crosby 352). In their response, the Buddhists in Japan modernized their organizations. There was an establishment of universities and schools, and modern education was given to the monks. In the contemporary times, the most popular schools of Buddhism in Japan include Nichiren, Land, Zen, and Shingon.
Conclusion
Several people in Asia are evident to be attracted to Buddhism. The main reason for such attraction was because of the image of religion of being authentic and exotic. It is presented that the Buddhism used peaceful means to spread from India. In spreading their religion, the people were allowed by the Buddhist monks to retain some of their older beliefs in what is known as syncretism. Instead of forcing people to convert, they turned to Buddhism with the aim of relieving some of their suffering. Moreover, they wanted to find meaning in their lives.
Works Cited
Contestabile, Bruno. "Secular Buddhism and Justice." Contemporary Buddhism, 2018, pp. 1-14. Informa UK Limited, doi:10.1080/14639947.2018.1442144.
Crosby, Kate. "Richard Hughes Seager. Buddhism in America". Contemporary Buddhism, vol. 13, no. 2, 2012, pp. 349-352. Informa UK Limited, doi:10.1080/14639947.2012.716710.
Thapa, Dr. Shanker. "Buddhism, Ethical Economy and Development Buddhism in the Modern World and Involvement in the Development Process." SSRN Electronic Journal, 2011. Elsevier BV, doi:10.2139/ssrn.1916126.
