-
Intellectual Exchange
between
Buddhism and Chinese Culture
Professor Guang Xing
CCCH 9018 Lecture 4
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When Buddhism was introduced into China in the former or Western
Han dynasty (206BCE25 CE), China had already developed a highly
civilized culture centered with Confucianism which chiefly focuses on
family and society.
Introduction
Confucius
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But the Buddhist way of life primarily focuses on individual liberation
through moral perfection. In particular, the life of Buddhist monks, who
were required to be celibate, shave their heads, and leave their homes and
families, was incompatible to Confucian practice of filial pity as found in
the Xiao Jing.
Thus Buddhism faced challenges and criticisms from Chinese scholars.
This is reflected in the Mouzi Lihoulun, book written in
the 2nd century CE to refute such criticisms.
From 6th century, Indian Buddhism became sinicized. Divergent Chinese
Buddhist philosophies and practices were assimilated and fitted into the
Chinese tradition, and exercised a lasting influence on almost every aspect
of Chinese life.
Introduction
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Pure Land
Chan
By the 8th century, Chinese Buddhism became firmly established and
triumphantly spread throughout China. Chinese culture became
an aggregation and synthesis of Confucianism, Daoism, and Buddhism.
However, this syncretism did not go easily and smoothly. There were four
persecutions of Buddhists in Chinese history. The most devastating one
occurred in 845. After this, most Buddhist schools declined in China.
Only Chan and Pure Land schools became predominant
over other Buddhist schools and practices.
Introduction
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From Song dynasty (9601279) onward, chanting "Amituofo" has been the
major religious practice among devout Buddhists. Chan philosophy was
attractive to and popular among Chinese intellectuals, and was a vital cultural
force, especially in literature and arts.
In fact, Chan led Confucian scholars to re-examing classical Confucian
philosophy and develop neo-Confucianism, even neo-Confucian scholars
frequently attacked Buddhism when defending their orthodox teachings.
Like Tiantai and Huayan Buddhists, many Confucianists
adopted the round approach to develop an all-in-one
and one-in-all worldview. In many ways
what was new in neo-Confucianism
was quite Buddhist in spirit.
Introduction
Tiantai
Huayan
Neo-Confucianism
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Influence of Buddhism in 20th century new Confucianism:
Feng Youlans (18951988) wrote famous book Xin lixue ( A new study of principle).
Like metaphysically minded Buddhists, Feng (Page 170) investigated the principles in and behind things with the aim of reaching the highest sphere of
life, namely forming one body with all things.
Xiong Shili (18851968), founder of 20th century new Confucianism, was obviously a Buddhist Confucian.
He promoted the Mahayana philosophy of consciousness only (weishi ) and reinterpreted the Confucian metaphysics found in the Yijing (Book of
changes) in the light of this doctrine.
His eminent disciples, among them Tang Junyi (19091978) and Mou Zongsan (19091995), examined the round approach (yuanjiao ),
and they debated whether Tiantai or Huayan philosophy represented the
highest teaching.
Introduction
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The intellectual exchange between
Buddhism and Chinese culture can be
understood in four periods.
Introduction
Confucia- nism
Buddhism
Daoism
4. Appropriation
3. Acceptance
& Independent
Growth
2. Domestication 1. Preparation
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The intellectual exchange between Buddhism and Chinese philosophies
started from the 2nd phase of Buddhist development in China, the period of
domestication during from Eastern Jin to Southern and Northern Dynasties.
The best evidence is recorded in the Houhanshu (), a history book
of latter Han written by Fanye (398445).
We hear that shrines for Huang-Lao () and for Buddha
have been erected in the palace. These teachings exhort people
to purity of mind and tranquility of the soul; they place inaction and
quietude at the top of their list of values; they emphasize the value of life
and abhor killing; they exhort people to restrain their desires and purge
themselves of extravagant ways.
1. Preparation (65-317, Han to Three Kingdoms)
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It is quite clear that even the emperor at that time regarded the Buddha as
a god like Laozi and Huangdi who were considered as sages.
The second example is from Sichuan that a Buddha statue
is found and it is probably made in Latter Han to
Shanguo . So there might be Buddhist practices,
but it is mixed with folk religious beliefs. The Buddha
was considered as a god as Xiwangmu by
Chinese people.
= =
1. Preparation (65-317, Han to Three Kingdoms)
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Furthermore, the Buddhist methods of meditation which were
preached at that time also generally were quite similar to the
breathing exercises taught by the Huang-Lao School of Daoism
and the Immortality [shen xian jia ] school.
Daoist influence in Buddhist translations and many Daoist terms
were used in Chinese Buddhist translations.
Daoist
terms influence
Buddhist
translations
1. Preparation (65-317, Han to Three Kingdoms)
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These first translations are full of Daoist expressions to which the Chinese
collaborators had recourse in order to translate technical Buddhist terms:
In this way Buddhist gnosis was assimilated to Daoist gnosis, which
was called the study of the mysteries (Xuan-xue ). This resulted in
a clumsy and obscure jargon that could only repel the men of letters,
especially since those who wrote down the Chinese versions came from
a mediocre cultural background.
Buddhist Daoist meaning
yoga, bodhi tao the Way
nirva wu-wei quiescence, or "no-ado"
tathat, "suchness" ben-wu nonbeing
Arhat (Buddhist saint ) zhen-ren Taoist immortal
1. Preparation (65-317, Han to Three Kingdoms)
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Anciently, under the Han emperor Ai , in the first year of Yuanshou era (2 BC), the student at the imperial academy Jinglu
received from the envoy of the king of great Scythia, the oral
transmission of Buddhist scripture. (
)
The Mouzi Lihoulunquotes many Confucian sayings from
the Classics such as the Xiaojing ( Classic of Filial Piety) and the
Lunyu ( Analects), etc., Mouzi even used Confucian ideas and thought
to refute the charges.
Kang Shenghui of the Three Kingdoms was learned in Confucian
teaching as he was born in Southern China, he said, Confucian sayings
are also Buddhist teachings.6.
1. Preparation (65-317, Han to Three Kingdoms)
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He used many ideas and thought, particularly the idea of Ren
[benevolence] from the Mengzi to explain Buddhist thought of
compassion in his Liudu Jijing.
all Buddhas have ren [benevolence] as the highest treasure in the world
4, so a king should use the way of
ren to rule the people. 8.
The Buddhist monk Huiyuan was a great Confucian scholar and
he clearly said that the Buddhist followers were divided into two groups,
the lay Buddhists followed the Confucian way of filial to their parents
and loyal to the rulers as all Chinese people did, while the Buddhist
monks reverenced the kings and followed the ways in their hearts
although they did not do it openly.
Kang Shenghui
1. Preparation (65-317, Han to Three Kingdoms)
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First Conflict and Harmony
Buddhist interaction with Chinese culture is both conflict and
absorption from its very beginning.
When Buddhism was first introduced into China, it faced a huge challenge
from Chinese culture as the two are different ways of life. The Mouzi
Lihoulun contains 37 questions and answers, these questions
inform us what challenges Buddhism faced at that time. However, we know
that some Chinese intellectuals accepted Buddhism as their faith such
as Mouzi, author of the book.
According to the Mouzi Lihoulun, Mouzi was a well
learned person () in both Confucianism and Daoist teachings.
His learning is also evidenced in his answers to all the questions with
extensive quotations from ancient Chinese texts and cultural tradition. Mouzi
1. Preparation (65-317, Han to Three Kingdoms)
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The first challenge is on filial piety as Buddhists, particularly the monks, lead
a different way of life such as shaving their heads, leading a bachelors life.
A critic asked: in the words of the Classic of Filial Piety, since body, limbs,
hair, and skin are received from ones parents, do not dare to harm them.
Zengzi, when about to die, said, Uncover my hands and my feet.
But the monks shave their heads! Why do they go against the sages
words and fail to follow the way of the filial son? How can you, sir,
who love to discuss right and wrong, to weigh the crooked and the
straight, reverse yourself and approve [such a practice]?
Zengzi
1. Preparation (65-317, Han to Three Kingdoms)
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A critic asked: the highest happiness is an unbroken line of posterity.
The most unfilial conduct is to lack posterity. [But] the monks rejected
women and children, renounce wealth and goods, and often for their whole
lives do not marry. Why do they go against the filial conduct that bestows
happiness? There is nothing wonderful in their experiencing hardship,
and nothing remarkable in their holding themselves aloof!
1. Preparation (65-317, Han to Three Kingdoms)
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Second challenges are the cultural differences such as cloth and ritual.
A critic asked: The Yellow Emperor attired himself in garments and designed ornaments for them. The
Viscount of Ji disclosed the Great Plan, and considered a proper demeanor to be the most important of
the five proper actions. Confucius authored the Classic of Filial Piety and deemed proper dress to be the
first of the three virtues. He also spoke about [the gentleman] with his robe and cap adjusted properly
and dignified in his gaze. Yuan Xian, although poor, did not remove his bark cap. And Zi Lu, even in
distress, did not forget to tie his cap strings.
1. Preparation (65-317, Han to Three Kingdoms)
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Third is about Buddhist belief in rebirth.
A critic asked: the Buddha teaching says that after death people must be reborn. I just cannot believe this opinion!
A critic asked: Confucius says: You are not able even to serve man. How can
you serve the spirits? While you do not know life, how can you know about
death? These are recorded words of the Sage. But nowadays, the Buddhists
blurt out opinions about the realities of life and death and the affairs of the
spirits. This dangerous course is against the clear words of the sage. One who
treads the way must indeed abide tranquilly in emptiness and return his
attention to basic simplicity. Why then do they discourse on life and death,
thereby dissipating their resolves? Why speak of the various deeds of the spirits?
1. Preparation (65-317, Han to Three Kingdoms)
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Fourth is the cultural superiority of Chinese people.
A critic commented: Confucius said, Barbarian tribes with their rulers are inferior to Chinese states even if the latter is without rulers.
Menciusreviled Cheng Xiang for switching to the study of Xu Xings
methods, saying, I have heard of using China [as the standard] to
transform the barbarians, but I have never heard of using the barbarians
[as the standard] to transform China.
Therefore during the Han dynasty, Chinese people were not allowed to become
Buddhist monks.
1. Preparation (65-317, Han to Three Kingdoms)
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But not to misunderstand that there was only conflict when Buddhism was
first introduced into China, there was also absorption and harmony.
Mouzi, the author of the Mouzi Lihoulunwas a Chinese
and not an ordinary Chinese but a learned Chinese scholar.
His learning in Chinese classics and philosophy shows in his book.
The very action of Mouzi who accepted Buddhist teaching and
refuted the criticism of Chinese people towards Buddhism is
an example of Chinese absorption of Buddhism. Mouzi argued that
the Buddhist teaching is not in conflict with Chinese tradition by quoting
many examples and sayings from the Chinese classics. Thus we can see the
first harmonization of Buddhism with Chinese culture.
Mouzi
1. Preparation (65-317, Han to Three Kingdoms)
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During this period of time, Buddhism developed fast in China because
Chinese people suffered from war, social chaos and natural disasters.
Buddhism as a religion provided a way for them. Thus, Buddhism
gradually integrated into the Chinese culture and became one of the
three pillars of Chinese culture in Sui and Tang dynasties.
2. Domestication (317-589, East Jin to North and South Dyansties)
Bu
dd
his
m
Dao
ism
Co
nfu
cian
ism
Bu
dd
his
m
Chinese Culture
Sui Dynasty (581-619)
Tang Dynasty (618-907)
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After the collapse of traditional Confucian
thought when Han dynasty was ended,
the freedom of thought became prevailed
during the period of the Three Kingdoms.
Chinese peoples philosophical thinking and, in fact, its entire culture
and society, underwent a major transformation in the time from the
Wei and Jin dynasties to the North and South dynasties;
it can easily be said that the introduction of
Buddhism was one of the most significant
causes of this transformation.
Wei Dynasty &
Jin Dynasty
North Dynasty
& South
Dynasty
transformation
Philosophical thinking, culture, society
Han Dynasty
Three Kingdoms
transformation Freedom of thought
2. Domestication (317-589, East Jin to North and South Dyansties)
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Chaochao, the ruler of Wei, even used people who were
described as neither righteous nor filial, but talented only
. This is considered to be an act challenging the
traditional Confucian teaching.
By the end of Wei dynasty, Jikang (223-263), one of the Seven sages
of the bamboo grove, advocated criticizing Tang and Wu, looking down
upon Zhougong and Confucius (). This marks the new
stage of criticising the traditional Confucian thought.
Thus there was new tread of thought in Chinese philosophy named
Xuanxue , metaphysical learning led by the neo-Daoist Heyan
(193?-249) and Wangbi (226-249).
2. Domestication (317-589, East Jin to North and South Dyansties)
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According to Tang Yongtong , Wang Bi () introduced a new
mode of thinking known as Xuanxue which is considered the transition
from cosmology to ontology. Usually translated as neo-Daoism, Xuanxue
is compared to an Aristotelian ontology for its attempt to define the essence of
the universe.
This Metaphysical Learning is primarily based on the Zhouyi
(Book of Change) with ideas taken from the Laozi and Guoxiangs
(252-312) commentary to the Zhuangzi. Here we can see the
influence of Daoist texts to Chinese people.
cosmology ontology Xuanxue
(neo-Daoism) =
2. Domestication (317-589, East Jin to North and South Dyansties)
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The main theme of Xuanxue focuses on discussion of ontological
issues and it distinguished itself from the cosmography of the Han in that it
addressed the compositional hierarchy of the universe by employing the
constructs of being/Being (you) and non-being/nothingness (wu ).
This Metaphysical learning emphasizing the abstract philosophy instead
of politics and rituals so it attracted the intellectuals of the time who
wanted to be away from the politics. Thus it became the influential and
dominant thought of the time. Their debates are called Pure Talk .
Being/being non-being/ nothingness
2. Domestication (317-589, East Jin to North and South Dyansties)
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The attitude of the intellectuals towards Confucianism was critical and
they were fond of Metaphysical Learning provided the ideological
situation for Buddhism to develop.
This is because the Buddhist scriptures namely Prajpramit Stras
introduced in China in the 2nd, 3rd and 4th centuries also
discuss similarly concepts and ideas such as emptiness (nyat) and
suchness (tathat).
The Neo-Daoists, in the 3rd century, matched Buddhist concepts with
those of Daoism, identifying Tathat (Thusness) with the Daoist
original non-being , for example. Under Neo-Daoist
influence, early Buddhist schools in China all engaged in discussions on
being and non-being.
2. Domestication (317-589, East Jin to North and South Dyansties)
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Second Conflict and Harmony
As Buddhism developed fast during Northern and
Southern dynasties with more translations of scriptures
such as by Kumrajva , the differences
between Buddhism and Chinese culture became evident.
Thus, the conflict between Buddhism and Confucianism and Daoism
became intense and it manifested in different forms in the North and
South. In other words, the relationship between Buddhism and rulers,
Buddhism and Confucianism and Daoism developed differently.
Kumrajva
2. Domestication (317-589, East Jin to North and South Dyansties)
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In North, most emperors had absolute power and Daoism
competed with Buddhism for the support of emperors and
some forms of violence also appeared. Thus, two of the
four persecutions of Buddhism took place during this
time: the emperor Tai Wudi of the Northern Wei
(386-534) and the emperor Zhou Wudi of the Northern Zhou (557-581).
In South, most of emperors believed in Buddhism and also used
Confucianism and Daoism to help their rule. Thus, three religions developed
in the south. Sometimes both Confucianism and Daoism criticised Buddhism
vehemently but it still remained as theoretical debates, such as Monks not
worshipping the rulers, Chinese and Barbarians (Buddhism)
, Form and Spirit , and Black and White .
Tai Wudi Zhou Wudi
2. Domestication (317-589, East Jin to North and South Dyansties)
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The controversy on Monks not worshipping the rulers started
in Eastern Jin dynasty as monks maintained their semi-independence after its
introduction to China.
Those who criticized Buddhism as a foreign religion asked monks to worship the
emperors. But those who were in favour of Buddhism supported monks not
worshiping the emperor.
The eminent monk Huiyuan wrote 5 essays arguing that monks respected the
rulers in heart although they may not pay homage to the rule. He said, Therefore,
within the family they deviate from the veneration due to natural relationships and
yet do not swerve from filial piety; outside the family they refrain from reverence in
serving the ruler and yet do not loose their respect towards him.
filial piety respect
2. Domestication (317-589, East Jin to North and South Dyansties)
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According to the Chinese scholar Tang Yongtong ,
other scholarly debates can be classified into two main areas:
(1) the Chinese and the Barbarian and (2) Form and Spirit.
The former concern the cultural differences between China and
Central Asia, for instance, differences in filial piety, way of life,
and rituals, whereas the latter focus on philosophical discussions
of the imperishable spirit.
The debate on Chinese and Barbarian emphasises
the differences between Chinese and Buddhism that
represents the Barbarians. Those criticized Buddhism
argued that Buddhism was not suitable for Chinese people.
Tang Yongtong
2. Domestication (317-589, East Jin to North and South Dyansties)
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The debate on Form and Spirit focuses on the imperishable soul. Confucian scholars criticized Buddhism for teaching an imperishable soul.
Although there was conflict among the three religions but the mainstream was towards the reconciliation of the three by saying that the three religions were
the same in their aim to promote social peace and harmony.
Confucians
Zhong Bin was an eminent literati of the time and he said in his essay Elucidating Buddhism, Although Confucius, Laozi and Tathgata
have differences in their teachings, but the practice of goodness is the same. .
Zhong Bin continued, The Buddhist sutras contain the virtue of the [Confucian] five Classics with much more profundity, it also contains
the subtle nothingness of Laozi and Zhuangzi but with much emphasis
on emptiness.
2. Domestication (317-589, East Jin to North and South Dyansties)
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Liu Xie was a well known literature critic of Northern and
Southern dynasty and he said in his Elimination of the Illusion
, From the conventional truth, both Confucianism
and Buddhism are different but their explanation of the way
is the same.
Buddhists
Huiyuan was an eminent Buddhist monk of Eastern Jin and he said,
Daoism and Confucian teaching, the tathagata and Yao and Confucius ,
all start from different perspectives, but they influence one another, so they
have the same end although they come from different origins.
2. Domestication (317-589, East Jin to North and South Dyansties)
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Daoists
Daoist monk Gu Huan also said, Dao is Buddha and Buddha is Dao,
the sages are the same, but the manifestations are different.
Daoist monk Zhang Yong before he died told his disciples to place
the Laozi and the Xiao Jing (Classic of Filial Piety) in his left hand and Xiao
Pin (Small version of the Prajnaparamita Sutra) and the Lotus Sutra in his
right hand.
This is to show that he supported the idea that the three religions are the same.
2. Domestication (317-589, East Jin to North and South Dyansties)
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The emperor Wudi of Liang conceived the idea that
all the three religions come from the same origin ,
but he considered that both Laozi and Confucius were the
disciples of the Buddha.
Thus, Buddhism gradually spread far and wide during the
Northern and Southern dynasty with the help of those eminent
Chinese literati such as Xie Lingyun , Luohan ,
Fan Tai , Yan Yanzhi , Xiao Shen ,
Chao Shiwen and Shen Yue ,
Du Bi .
Xie Lingyun
2. Domestication (317-589, East Jin to North and South Dyansties)
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Break time
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In the time of Sui and Tang dynasties, Buddhism entered
a new phase of development and many schools of thought
had been established. This development is closely connected
with Confucianism, Daoism and politics.
The Tang emperors gradually established the policy of
treating the three equally. At the same time they also
established the legitimacy of Confucianism supported by
Buddhism and Daoism. Thus, Confucianism, Buddhism and
Daoism became the 3 pillars of Chinese culture.
Although the three religions may still have differences and
even conflict, but the masters of the three all advocated the
idea that three religions are one or the sameness of three
religions from their own perspectives.
3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)
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In 621 when the Tang dynasty was newly established, Fu Yi , the high official, requested the emperor to abolish Buddhism. His arguments are two:
a) Buddhism absorbed too much wealth from people and it undermined the state
wealth too,
b) many people became monks in order to escape from tax and military service.
But it was met with strong objection from
the Buddhists in the country especially Faling
who wrote many articles for this purpose.
So the emperor did not put it into practice.
3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)
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In 626, Daoists Li Zhongqing wrote(Ten differences and nine
mysterious) and Liu Jinxi wrote(Manifestation of the Righteousness)
to against Buddhism and Faling wrote(Clarification of What is Right)
as a reply.
Then in 633, Fu Yi again wrote to the emperor requested for the
abolition of Buddhism and this time many Buddhists wrote literatures
against it such as Huijing wrote(Crushing the Doubts).
Now the emperor Li Shiming declared that his family descended from the
Daoist founder, Laozi whose personal name is Li Er in order to strengthen his
rule. Therefore, Daoism was placed first. In fact, it was a complicated matter
that many imperial family members still supported Buddhism in public and the
emperors also needed Buddhist support for their rule.
Laozi rode on a bull Daoist ceremony
3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)
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Confucian Scholars
As early as during the Sui dynasty, Wang Tong advocated
the idea of three religions are onefrom the
Confucian perspective.
Liu Zongyuan (773-819), the well known literati and philosopher
of Tang dynasty, also advocated the same thing. He said in his essays
Buddhism has something that should not be criticized as some of
the teachings are similar to Yijing and the Analects they are not
different from Confucius.
3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)
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Liu Zongyuan further advocated the governing and uniting
Confucianism and Buddhism by thoroughly clearing away perplexities
and stagnation.
This idea is different from the previous thought that it tried to
reconciliate between the Confucian and Buddhist doctrines,
with a more pervasive and inclusive understanding of the
latter on the Confucian side.
Han Yu (769-824) and Li Ao (772-841) both criticized
Buddhism, but they still assimilated Buddhist teachings in order
to revive Confucianism.
3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)
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Medieval Buddhism and Daoism not only gave birth to the theme of Li
Aos treatise on human nature, but also affected its ideas in a
substantial way.
One may say that Li uses a great deal of Buddhist and Daoist materials to
build a Confucian house. He was one of the rare individuals in the history
of ideas to really make a breakthrough.
New Confucian house
3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)
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Buddhist Scholars
From the Buddhist side, many schools were established by absorbing
Chinese thoughts and ideas such as Tiantai , Huayan and
Chan , etc.
Buddhist monk Sheng Qing said in his Bei Shan Lu,
Buddhism with its teaching of cause () and effect (),
Daoism with its teaching of nothingness () and
Confucianism with its teaching of rites and music () gradually
reach profundity from simple to profound, from subtle to prominence,
all suit the capacity of the time through nicely dependent upon each
other.
3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)
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On the other hand, Buddhists masters consciously popularized such
stories and parables found in the Buddhist scriptures that teach filial piety
and loyalty by public lectures, painted illustrations or tableaus of it called
Bianxiang , mural paintings, and also celebrating the Ullambana
festival.
Because to Confucianism, filial piety is the root for all virtues and
beginning of moral education.
Moggallana
saving mother
from purgatory
3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)
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Persecution
Although the main stream of Tang is reconciliation of three religions, but there
was also conflict. Daoism assisted by Confucianism always criticized
Buddhism from the perspective of filial piety and loyalty and competing for
the royal support.
Different emperors had different personal attitudes towards religions, for instance,
emperor Gaozhu Li Yuan and Taizong Li Shiming
supported Daoism while Wu Zetian supported Buddhism. Thus, the
actual policy towards religions may be different dependent upon each emperor.
Gaozhu Li Yuan Taizong Li Shiming Wu Zetian
3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)
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Thereafter, the conflict between Buddhism and
Daoism virtuously stopped and China faced
a new situation of the three religions centered
on Confucianism with the support of other two.
In the time of Tang Wuzong (841-846), because of
economic reasons and court struggle for power, and also
Daoists persuasion, Buddhism suffered heavy persecution.
This is a major event in the history of Chinese Buddhism and
after this persecution, Buddhist schools such as Tiantai,
Huayan, Sanlun , Yogacara disappeared
because their scriptures had been burnt. Some of their
commentaries were lost for ever.
3. Acceptance and Independent Growth (589-c.900, Sui Dynasty to Tang Dynasty)
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According to the well known Chinese scholar Fang Litian, in Song dynasty
(960-1279), Buddhism declined in its doctrinal learning, but the rich
Buddhist philosophy such as Chan , Huayan , Tiantai and
Yogacara developed during the Sui and Tang dynasty had been
absorbed by Confucian scholars who developed Confucian philosophy into
a new height called Neo-Confucianism.
On the other hand, Buddhist masters were becoming
more Confucianized as they started to write
commentaries on Confucian classics. As a result,
Buddhism gradually permeated into Chinese society
and influenced Chinese peoples life more and more.
4. Appropriation (c.900 to the present, Song, Yuan and afterwards)
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Neo-Confucianism
During the Song dynasty, many Confucian scholars absorbed or at least
inspired by Buddhist ideas and thought and even Daoist teaching, they started
to develop Confucian teaching although many Confucian scholars criticized
Buddhism. But Confucian scholars in Ming dynasty (1368-1644) did not criticize
Buddhism much but directly assimilated Buddhist teachings and ideas.
Actually the process of Confucian assimilation can be traced back to Tang
Dynasty as discussed above, but it became the main stream only in Song
dynasty with those eminent Confucian scholars such as Zhu Xi (1130-
1200), Zhou Dunyi (1017-1073) and the Chen brothers and
further developed in subsequent Ming dynasty by Wang Yangming
(1472-1529) and others.
4. The Period of Appropriation
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Chinese traditional scholars usually named it as The Study of
Principle of Song to Ming dynasties .
In fact, many neo-Confucian scholars in Song dynasty
read widely and had a close relationship with Buddhist
and Daoist masters.
Zhou Dunyi (1017-1073), a neo-Confucian scholar had
a close relationship with two Buddhist monks and they used to
discussed matters of interest. Chen Hao (1032-1085)
read Buddhist and Daoist books for many years and
Chen Yi (1033-1107) also had a good relation with
Buddhist Chan masters.
4. The Period of Appropriation
Chen Hao Chen Yi
Zhou Dunyi
-
Zhu Xi also said, Now, if anyone does not learn Chan
Teaching , that means he does not reach that in depth,
if he does, he will certainly learn Chan.
.
Wang Yangming opposed Buddhist first but later
he assimilated much from Buddhist teaching and thought
so Neo-Confucianism and Buddhism came closer.
4. The Period of Appropriation
Wang Yangming
Zhu Xi
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According to Fang Litian, Buddhism influenced Confucianism in the following four ways.
(1) Confucian scholars started to consolidate their fundamental texts and
concentrated on develop their philosophical thought such as cultivating
oneself in order to nourish the nature, restraining oneself and emphasis on
respect in order to develop ones inner conscience.
(2) Buddhism, particularly Chan idea of Knowing the mind is the root,
influenced Confucian cultivation of the mind which is the weakest point in
Confucian teaching.
Chen Yi said, the nature of man is originally bright, but why is
it covered? , .
Here, the original bright mind is a Buddhist idea.
4. The Period of Appropriation
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(3) Buddhism profoundly influenced Neo-Confucianism on its teaching of
ontology. The Chen brothers advocated the theory of one principle but
manifestations are different .
Zhu Xi explained the theory, Buddhists say, One moon is reflected in all
waters and all the reflections of the moon in all waters are
but one moon. So Buddhists also knew this principle.
.
All these are directly influenced by Chan as the Platform Sutra says,
Since all Dharmas are immanent in our mind there is no reason why
we should not realize intuitively the real nature of Tathat (Suchness)?
4. The Period of Appropriation
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(4) Buddhism also influenced Neo-Confucianism in their ways of thinking.
First, Neo-Confucian scholars inherited the theory of tiyong which can
be translated as substance and activity from scholars and Buddhism in Northern
and Southern dynasties. They again advanced a theory of one principle but
manifestations are different. to explain the phenomena of the
universe and its origin.
Second, Neo-Confucian scholars also emphasized the relationship between
mind and material thing. One observes the phenomena with the mind and also
can observe the mind through phenomena, or observe phenomena through
phenomena or observe mind through mind.
Third, Neo-Confucian scholars also used the Yulu Record of Speeches,
which was first used by Chan masters. For instance, the Platform Sutra of the
Sixth Patriarch is a good example of this kind of literature.
4. The Period of Appropriation
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Modern Confucians
Modern China started from 1911 when the imperial China came to an end.
China has declined so much that it stirred many Chinese intellectuals wish
to reform China such as Yang Wenhui , Kang Youwei ,
Liang Qiqiao , Zhang Taiyan , Yan Fu , and Tan Sitong
, and to name but a few.
This group of people advocated the idea of reformation , not revolution
. They proposed idea of reforming the Chinese traditional culture by
reservation of the good aspects while assimilating the new western science and
technology.
4. The Period of Appropriation
Yang Wenhui Kang Youwei Liang Qiqiao Zhang Taiyan Yan Fu Tan Sitong
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In the late Qing dynasty, Western philosophy had not been introduced into
China yet and elite Chinese people were not happy about traditional Chinese
culture. So many of these elite people started to learn Buddhism in order to
understand human life and improve social upheavals.
So Liang Qiqiao in his book A Survey of Academic Study in Qing
Dynastypointed out, In late Qing dynasty, there is a dormant
current namely Buddhist studies.
Many politicians, thinker, academicians, scholars and eminent Buddhist monks
such as Liang Qiqiao , Tan Sitong , Zhang Taiyan , Song Shu , Wang Kangnian , Sheng Zengzhi , Chen Sanli , Xia Zengyou , Ouyang Jian , and Venerable Master Tai Xu, all had either directly or indirectly been influence by Yang Wenhuis studies in Buddhism.
4. The Period of Appropriation
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As a result, Confucian scholars started to
absorb both Buddhist and Daoist ideas and
thoughts and developed into what is called
neo-Confucianism. Some Confucian scholars
do not like the idea of assimilation, but at least
Neo-Confucianism was inspired by
Buddhism and Daoism.
So Here is a picture shows that Confucius,
Buddha and Laozi, the three tasting the vinegar,
symbolising of putting the three teachings
together.
Conclusion
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Q & A