Religion in China: Chinese Buddhism

As of July 2008, the population of the Peoples democracy of china has reached 1,330,044,544 which has always been g ein truthwherened by the Chinese commie Party (CCP) since October 1, 1949 ( key Intelligence Agency). Though mainland mainland chinaware is under very strict communist control, the sphere has already opened itself up to the rest of the orb after the death of monoamine oxidase Zedong in 1976. Deng Xiaoping turned the republic into a market-driven economy issuing the blossom out Door Policy and engaging into inappropriate relations with countries equal the United States of America.Aside from rejoining the world affairs, the people excessively experienced independence after organism inhibited by the Cultural Revolution which suppressed all in all forms of freedom. One kind of freedom that the people fork up experienced is religious freedom (Central Intelligence Agency). chinaw ar is a multi-religious country hence, the country has diverse religious practices a nd beliefs (Embassy of the Peoples state of China in the United States of America).The study religions, though, in the country be Buddhism, Taoism, Catholicism and Protestantism however, in that respect ar still Chinese who practice conventional folk religions. In 1997, on that point are already much that 100 million Chinese who consecrate themselves to the religions mentioned above. Moreover, there are 85,000 locations dedicated to religious activities, 300,000 clergies, more than 3,000 religious organization, 74 tames and colleges managed by religious organizations (Embassy of the Peoples Republic of China in the United States of America).This paper, though, allow come to on Chinese Buddhism and attempts to prove that is the countrys true religion. According to Travel China Guide, the around important religion in China is Buddhism. rough 102 million Chinese practice Chinese Buddhism, making China the country which has the most number of Buddhisticics in the year 20 07 (Buddhist-Tourism). In 1997, there are already about 13,000 Buddhist temples and 200,000 monks and nuns. In addition, there is besides a Buddhist Association of China (Embassy of the Peoples Republic of China in the United States of America).Gautama Buddha and His Teachings In general, Buddhism was make by dint of a Nepal prince, Siddharta Gautama, of the Shakya family. Ever since he was born in the 6th century BC, he was non aware of suffering of the people outside the palace however, when he did become aware of this, he got confused and decided to leave the life of royalty. After leaving the life he used to live in the palace, Gautama resolved to practice asceticism for s correct years only to find out that an ascetic life style is non sufficient to sequester away suffering (Theobald).He then added conjecture with asceticism and through meditation he was up to(p) to formulate inferences which turned him into a Buddha or an Enlightened Man. Afterwards, he went on and pass around his teatimechings called the Wheel of Teaching where the wheel stood as a symbol of Buddhism and died at Kusinara (Theobald). Gautama Buddha formulated the Four appalling Truths which can be summed up as life is suffering due to the continuous yearning for survival and sensual pleasures (Theobald). Thus, Buddha devised the Eightfold Path that would restrain suffering.This Eightfold Path consists of (1) effective views, (2) adept intentions, (3) right speech, (4) right action, (5) right livelihood, (6) right effort, (7) right mindfulness and (8) right concentration which can be attained by conforming to a strict moral checker, avoiding evil actions, doing good, cleansing the mind through mental discipline and mending it through the important aspects of doing good (Theobald). The Buddhist religion has what they call the Three Jewels which consists of the Buddha, the teachings and the community moreover, the center of any Buddhist world is called Mount Sumeru that ha s its own Buddha (Theobald).Arrival of Buddhism in China Centuries after Gautama Buddha passed away, Buddhism was finally able to enter China and began to co-exist with Confucianism and Taoism (Theobald). The Chinese Empire was able to gain contact with Buddhism in the Silk Road where there was a constant movement of traders and missionary. Chinese people were able to mingle with Buddhists from Central Asia this was made attainable due to the spread of Han Dynasty (25 AD 220 AD) to the Central Asia during the 1st century AD in which increased the fundamental interaction of China and Central Asia through trading (BDEA Inc.& BuddhaNet). The emperor butterfly Ming Ti of the Han Dynasty who ruled from 57 AD to 75 AD is said to have been a huge follower of Buddhism and Taoism (International Dunhuang Project). It was said that the Emperor dreamt of a foreign god this triggered his sudden decision to sent messengers in India to look for Buddhist texts and teachers (Edkins, 88-89). Bud dhists from India went to China along with the messengers that the Emperor sent as there is already a demand to try Buddhist texts to Chinese. Buddhist monks standardised Lokashema, Kaspaya, Dharmaraksha, Kashiammadanga, Anshigao, etc.translated various Buddhist texts like the Shravakanaya texts, the Mahayana texts done by Lokashema, the Sutra of Forty-Two Sections done by Kashiapmadanga (who was said to have died in Lo-yang), Kasyapa and Dharmaraksha, etc. (BDEA Inc. & BuddhaNet Edkins, 89 International Dunhuang Project). Along with former(a) Buddhist texts macrocosm translated, Buddhism was spread more in China leading to the formation of a Chinese monastic bless. In addition, there were already monks that are of Chinese decent the first of them is said to be Anshigaos disciple (BDEA Inc.& BuddhaNet). However, the Chinese were not able to comprehend the teachings of Buddhism at once for the translators used Taoist terms in order to translate the Buddhist terms they encounter ed unwieldyy in finding the appropriate Chinese words to translate Buddhist concepts (BDEA Inc. & BuddhaNet). Hence, the Chinese associated Buddhism to Taoism. Buddhism continued to grow despite the fall of the Han Dynasty in the primaeval 3rd century. Translated Buddhist texts unbroken on going around and monasteries are being put up (BDEA Inc. & BuddhaNet).Chinese monks, like Dao-an, who is considered to be the most excellent Chinese monks of the 4th century, continued to invite translators like Kumarajiva from Kucha, who translated more important Buddhist texts and in any case revised the early translated Buddhist books (BDEA Inc. & BuddhaNet). Development of Chinese Buddhism In Travel Guide China, the victimisation of Buddhism in China is split into four utmosts. The first period is Buddhism in Han Dynasty which was already discussed earlier, it was to a fault in this period where the sporting Horse Temple was put up which is said to be the first Buddhist monastery in Ch ina (Theobald).The second base period was in Jin during the 265 AD to 420 AD at the period of the Northern and gray Dynasties (385 AD 589 AD). At the period of Jin, more Buddhist texts were translated, written and spread out, Buddhism became heretofore more fashionable all over China and there was a growth in number of Chinese Buddhists (Travel China Guide). The third period was from the Sui Dynasty (581 AD 618 AD) to the Tang Dynasty (618 AD 907 AD). During these both dynasties, Buddhism reached its peak and its development had been exceptional.This unparalleled development of Buddhism during this period was because the Sui emperors are Buddhists and the Tang emperors accepted the growth of some other religions despite being strict Taoists (Travel China Guide). During the Tang Dynasty, Buddhism became a part of Chinese Art, Chinese Literature, Chinese Sculpture, Chinese Architecture and Chinese doctrine (BDEA Inc. & BuddhaNet). The development was, however, halted during the late feudal society due to the heightening of social unrest in the country (Travel China Guide).The slumped development of Buddhism occurred on the dying period of the Manchu Dynasty when the country got involved in wars against the big Britain and serial of peasant uprisings (ie. Boxer Rebellion) where China got striped off of its land and was divided among western countries and Japan in what was called the Spheres of Influence. The foreign occupation was follo sweep up by the fall of the Manchu Dynasty which was caused by the rise of the Nationalists, followed by the rise of the Communists which again triggered other civil revolution in the country which was briefly cut short due to World struggle II.Nonetheless, Buddhism was able to recover after the establishment of the PRC and even more after the reign of Mao Zedong. In addition, Buddhism has progressed into three different forms, namely, Han Buddhism, Tibetan Buddhism and southerly Buddhism (Travel China Guide). indoc trinates of Chinese Buddhism There were different schools of Chinese Buddhism which emerged during the Tang Dynasty. It was said that these schools were derived from old forms of Buddhism that came to China, however, modern scholars stated that the said connections are most like tampered and f police forceed.Nonetheless, there are four main Chinese Buddhism schools that surfaced during the 7th century, namely, (1) Tien-tai, (2) Hua-yen, (3) Chan, and (4) Pure Land (Lusthaus). Tien-tai take aim This school was founded by Zhiyi (Lusthaus). He led Chinese Buddhism to a direction different from the manner that various Buddhist theories and practices are leading it into. Zhiyi recommended a comprehensive synthesis. The whole Tien-tai school was rooted on the Lotus Sutra in this school, they view the Lotus Sutra as the carrier of salvation ground on practice (China Views).This school is portrayed as principled and meditation- and philosophy-centered. It served as the connector of the developing Buddhism in Northern China as both religion of faith and discipline, and the intellectual tradition in Southern China (China Views). Hua-yen School While Tien-tai School was based on the Lotus Sutra, the Hua-yen School has the Avatamsaka Sutra as their root (Lusthaus). The leading belief of Hua-yen School is dharmadatu or the universal causation of the realm of the law (China Views).The said realm refers to the whole of the universe including all of its dimensions bandage the universal causation is a philosophic development that is purely Chinese. The universal causation is an extension of Buddhas teachings regarding dependant origination (China Views). Chan School The Chan School is the result of the reaction that rose against the Tien-tai School and Hua-yen School (Lusthaus). The Chan School viewed the two other schools as an impediment towards enlightenment due to their capacious and complicated literatures. This school centers on meditation.Chan School was founded b y an Indian monk from Southern India named Bodhidharma who arrived in China around the 5th and 6th century. He taught match to the Lankavatara Sutra and also practiced a tremendously simple mediation (China Views). Pure Land School hostile the other three schools of Chinese Buddhism which center on devotional elements and rituals, the Pure Land School which focuses on the very fundamentals of devotionalism (Lusthaus). In addition, compared to the other schools, the founder or the origin of Pure Land is not known. However, there are contributors named Tanluan, Dao Chuo and Shandao.Aside from centering on devotionalism, the school also stresses the faith in Amitabha Buddha (China Views). The devotion lead be centered on Amitabha in order for him to grant them salvation which is in the form of being born again the in the west pure land. Furthermore, this school has also ignored the quest for self-development through the teachings of Buddha regarding the way of salvation (China View s). The scriptures that the Pure Land School use are the Larger and Smaller Sukhavati Sutras and the Guan Wuliangshuofo Jing (Lusthaus). Chinese Buddhist Temple and DeitiesThe temples of Chinese Buddhism are built according to the palaces of their imperial family and are definitely contrary the temples of Buddhism from other Buddhist countries like India. It is established facing south and have three cluster of buildings divided by courtyards (BDEA Inc. & BuddhaNet). The first cluster is the front hall where the four massive substitution classs of the Four Heavenly Kings (Devas) distinguish anyone who enters (BDEA Inc. & BuddhaNet). The Devas are the Guardians of the Four Directions and two of each are placed on the right and left. Thus, the hall is called Si-Tien Wang Tien a name derived from the Four Heavenly Kings (BDEA Inc.& BuddhaNet). Visitors are mostly greeted by the soon-to-be Buddha called Maitreya Buddha, commonly known as the express joy Buddha or Ta-pao Mi-Lei-Fwo. This especial(a) Buddha is usually the one with a fat paunch. Precisely at the back of the Maitreya Buddha is the Projector of Buddhist Temples and Faith, the great King, Wei-to (BDEA Inc. & BuddhaNet). He appears to be dressed in his full armor and is either holding a staff or a weapon in a shape of scepter. Aside from being the Projector of Buddhist Temples and Faith, Wei-to is also called the Protector of Buddhist Books (BDEA Inc.& BuddhaNet). Wei-to is always built facing the Great Hall or Ta-Hung-Pau-Tien the second cluster which is separated away from the front hall by either a wall or a courtyard (BDEA Inc. & BuddhaNet). The main altar of the temple is found in this hall, the watch of the altar being Sakyamuni Buddha and his two chief students, Mahakasyapa and Ananda, if not, the place of the two students can be replaced by other Buddhas from the past. Even the image of the main altar can be different temples of Pure Land Schools volitioning have the image of Amitabha Buddha.Nonetheless, on the both left and right side of the main altar are the two Great Bodhisattvas, Manjusri or Wen-Shu-Shih-Li and Samantabhadra or Pu-Hsien, however, this too can vary (BDEA Inc. & BuddhaNet). The east and west halls of this hall have the assembled figures of the cardinal Arhats. These Arhats or Lohas are said to be in control of different supernatural powers (BDEA Inc. & BuddhaNet). On the compass north wall is the images of Dipankara or Jan-teng Fwo and other popular and non-popular Bodhisattvas. There are also instances when the image of the Protector of Buddhism, Kuan Ti, is also found in this hall.The Great Hall serves as the place where the dedicated Buddhists pray and offer flowers, fruits, etc. in the main altar (BDEA Inc. & BuddhaNet). The last cluster is the back hall which is, most of the time, split into smaller halls or smaller rooms. In the center of this hall is usually an altar of a Buddha or a Bodhisattva (BDEA Inc. & BuddhaNet). The right is usually the funerary tablet of the founder of the temple while the left is usually a hall for either teaching or meditating. Finally, there are living quarters, dining area and kitchen that are located either on the side of the three clusters or at their back (BDEA Inc. & BuddhaNet).Chinese Buddhism in youthful China The Chinese people realized the need for Chinese Buddhism to modernize as early as the 20th century. There were efforts to modernize Chinese Buddhism and these efforts began during the Manchu Dynasty led by Yang Wen-hui by republishing and redispersing Buddhist texts (Lancashire, 220). He also tried to learn the significance of Chinese Buddhism in the modern world as a whole. Through his examinations, he was able to construe that Buddhims goes well with modern science, and, also, Chinese Buddhists have a social occasion to serve to introduce Buddhism to the outside world particularly in the West (Lancashire, 220).Hence, he encouraged the Chinese Buddhists to recogniz e the value of modern science and the existing connection between it and Buddhism, and also helped the Chinese Buddhist to prepare for the missionary tasks they have to fulfill in introducing the religion to the west (Lancashire, 221). It continued until the Chinese Buddhist Association was also established in 1929. Membership for the association was divided between the laity and the clergy with the latter(prenominal) having more dominance (Lancashire, 222).During the early stages of the association, it was able to saw of the two most politcally active monks of that period, namely, Tai-hsii and Yuan-ying. Tai-shii was said to be the leader of the progressives while Yuan-ying was the major head of the much contemporary ideas (Lancashire, 222). Personal vex Marriage Buddhist spousal relationships are usually characterized as worldly and materialistic, however, the couples who are about to be wed always make sure that they provide be able to receive the blessing of the monks from lo cal Buddhist temples exactly right after accomplishing the civil registration procedures (BDEA Inc.& BuddhaNet). Chinese Buddhists strictly abide to their religion that even if two people are already hook up with in a civil ceremony, they still need to have a Buddhist wedding in order to be considered as rightfully married (Urban Dharma). Choosing for the wedding day is usually relied on fortune tellers, however, the couple or the their parents could now have the right to choose for the appropriate wedding day (Urban Dharma). Before the wedding, as early as 530 AM, the family of the man will go to the house of the woman with trays that they will give to the woman (Walsh and Poremba).Each tray has its own alike(p) purpose and may contain things like wine, fruit, traditional and western cake, tea, meat, trau cau and jewelry. One tray will have a pair of candles that will be lit up by the fathers of the soon-to-be groom and bride to represent the union of the two families, in additio n, there will also be a tray that will have the traditional nightdress that the bride will wear for the wedding (Walsh and Poremba).A roasted pig will also be given to the family of the bride this roasted pork will be cut into three, the family of the woman will keep the middle part while the rest will be given back to the family of the man (Urban Dharma). Afterwards, a tea ceremony will be conducted in which the couple will serve the elders of the womans family with tea and, in return, they will give them red packets with money or jewelry inside. The tea ceremony will also be repeated in the house of the man (Urban Dharma).The wedding ceremony will come after, in Buddhist weddings, the groom and the bride will be the ones who will administer the wedding ceremony (Walsh and Poremba). Just as how early the groom and his family went to the brides house for the gifts and ceremonies, they groom will again go to the house of the bride, or wheresoever she is staying, early in the morning with his groomsmen. Before the groom could enter the house, the friends of the bride will ask him questions that are difficult enough to test if he is suitable for the bride.In addition, another test will be on the fiscal aspect where the groom will give the bridesmaid red packets with money or jewelry (Urban Dharma). Afterwards, the bride will bid farewell to her family and will pay respects to her ancestors in the their familys spirit house, the groom will also follow suit, offering a bowl of trau cau to them with him (Walsh and Poremba). The couple along with the bridesmaids and groomsmen will then go to the house of the groom. The mother of the bride and the mother-in-law will put earrings on the bride to signify her virginity (Walsh and Poremba). Respects will again be paid to the ancestors of the groom.Again, a tea ceremony will be held where the groom and the bride will serve their parents. The tea ceremony will symbolize that the couple is married, it is also this ceremony which makes the bride a part of the grooms family (Urban Dharma Walsh and Poremba). Professional Interest Interacting with Chinese Investors The essential beliefs and values of the Chinese are deeply rooted from philosophies and teachings of Confucianism, Taoism and Buddhism (Miroslawski, 46). Hence, even the holistic configuration of the Chinese society has its origin in the three major philosophies and religions in the country.Thus, in order to fully comprehend the Chinese culture, one must understand the different philosophies that the Chinese opine in and how these philosophies affect their way of life. In his study, Miroslawski (2008) compared and contrasted China and Germany using the cultural dimensions formulated by Geert Hofstede. In the comparison, it was learned that the organizational model of the Chinese emphasized on the necessity of a single executive program at the top who will give those below instructions that should be followed.This model is due to the Chinese i nclination towards extensive power distance and the necessity for them to have an apparent and influential type of leaders (Miroslawski, 46-47). The Chinese are also collective in nature, hence, they always put the welfare of their group over their personal interests (Miroslawski, 47). Chinese have the tendency to not to plow out from the group just so they could maintain their good relationship with one another this is also the case by not choosing to speak out towards their superiors.Aside from Hofstedes explanation that if there is a lofty power distance, there is also high collectivism in the society, the organization model can also be attributed to Chinas all-inclusive family and patriarchal society. Moreover, it is also due to Confucius teachings about filial piety (Miroslawski, 48). It is also because of the fact that Chinese are collectivists that their communication vary from those who are inside their group and those who are outside. This is also due to the huge amoun t of loyalty that the Chinese put on one another (Miroslawski, 48).Another finding was that China has a very high-context culture, hence, the value on face-saving is high and tremenduously important (Miroslawski, 48). Face-saving refers to instituing, sustaining and intensifying status. Despite being collectivists, the Chinese still give themselves value by having a significant status in the group, still, this reflects only indoors the group as every group tries to contain all their knowledge within them. In order to comprehend Chinese more easily, then, they must be from a high-context culture as well or at least attempt to study their ways (Miroslawski, 48).Conclusion Chinese Buddhists range from 50% to 80% of the Chinese population, their infrastructures are more than 10,000 in numbers while there are hundreds of thousands Chinese Buddhist monks, nuns, lamas and Buddhas (Embassy of the Peoples Republic of China in the United States of America Vipassana Foundation). The Chinese h ave, indeed, welcomed and nourished the Buddhist religion ever since it arrived in China during the Han Dynasty. Emperors were open enough to accept its unstoppable growth and even allow it continue its development.Despite the turmoils that the country experienced during its fall at the period of the Manchu, the Chinese people still resurrected and modernized the religion in order to make it still fitting with the changing times. It can be said that the Chinese Buddhists are very loyal to their religion that when it comes to marriage, the couple should still be wed in a Buddhist ceremony in order to be considered married. Though the Chinese are no longer particular about having their child marrying another Chinese, they would still want the couple to undergo a Buddhist wedding ceremony.The rituals, the ceremonies and the traditions are still being strictly followed. However, there are practices that were no longer constantly done, like parents arranging the marriage of their childre n, going to the matchmakers, and consultation with forture tellers. Chinese are now allowing their children to chose who they want to marry irregardless of nationality and the couple are also free to choose what day they would like their wedding to be held. perhaps the most difficult matter where other people from other countries to get along with the Chinese is regarding business.Chinese tends not to share what they know with others even with their fellow Chinese. Moreover, they also wanted to play a big role in a certain agreement. In addition, engaging a business with Chinese might take a lot of time as they will always consult their group regarding the business at hand. These qualities of the Chinese is attributable to their high power distance, collectivism and context culture (Miroslawski, 46-48). Chinese prefer having a someone above them who are capable of leading them irregardless of the circumstances.They will always put the scoop out interests of the group their their own and they do not share anything to anyone easily for they find it hard to trust other people, however, they gave their utmost loyalty to their group. This is due to their philosophies and religion Confucianism, Taoism and Buddhism (Miroslawski, 46). Works Cited BDEA Inc. & BuddhaNet. Buddhist Studies Chinese Buddhist Temple. 2008. Buddhist Studies Buddha Dharma training Association & BuddhaNet. 13 October 2008 . BDEA Inc. & BuddhaNet.Buddhist Studies Mahayana Buddhism Chinese. 2004. Buddhist Studies Buddha Dharma Education & BuddhaNet. 13 October 2008 . BDEA Inc. & BuddhaNet. Buddhist Studies Personal Ceremonies in Buddhism Marriage. 2008. Buddhist Studies Buddha Dharma Education Association & BuddhaNet. 15 October 2008 . BDEA Inc. & BuddhaNet. Timeline of Major Events in Chinese Buddhism. 2008. 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