Buddhism Dbq Essay

(4, 6, 7) Particularly during its largest period of influence (The Era of Division), they largely welcomed Buddhism, as it offered a type of refuge from the turmoil and war of that time period (ADD EV). Buddhism was very flexible, and as Zong Mi pointed out, was fairly flexible to the needs of the individual worshipper (Document 6). It disregarded previous social structures, and accepted people regardless of social status or education, as displayed in the records of Buddhist teachings transcribed by disciples (Document 4). Though, documents such as this one aren’t fully credible, as the events written about are transcribed by loyal, and heavily biased, disciples (SOURCE). But, around the 840s, the government’s view on Buddhism began to shift. Many confucian administrators claimed that the lack of taxes on the religion caused an economic deficit, feeding state fears and leading to restrictions, and later the open persecution of the religion by Emperor Wuzong (Doc 7). Monasteries either heavily taxed or destroyed, monks/nuns were forced to renounce their religion, and previously Buddhist lands were parceled out to landlords. (ADD EV). So despite the inclusiveness and flexibility of the religion with peasants, the ultimate persecution of worshippers affected buddhist members of the Chinese peasant class

As a Chinese scholar, he was probably looking for an end to suffering when China was invaded by nomads. His point of view is significant because he implies that Buddhism gives a chance for everyone to reach nirvana. In a state of political chaos, this greatly comforted and hugely appealed to the Chinese. An additional document by a Chinese Buddhist follower during the nomadic invasions would be helpful because it would show how Buddhism provided a distraction and relief in political disunity.

Around 845 CE, Tang Emperor Wu states that the spread of the religion wore “out people’s strength” and “pilfers their wealth” (Document 6). The stealing of their wealth is an act of opposing the public policygoing against the rules that were made by the government, while the wearing out strength represented his impression of Buddhism. Emperor Wu did not approve Buddhism because he believed that the religion was corrupting his citizens since they were abandoning the those above them. As a result, he stated that the “evil” should be eradicated (Document 6). In 819 CE, Han Yun, a Confucian scholar at the Tang imperial court, called Buddhism a “cult of barbarian peoples.” He goes on to address that considering how Buddhism “did not exist in [China] in ancient times,” their clothes were different and their lives were lived out differently (Document 4). In his view as a governmental official, Han Yun felt that Buddhism had become such an integral part of their lives that they were tearing apart the foundation of their

It is prevalent that the spread of Buddhism collectively affected the government in 300-900 CE (Doc’s 1,7). Many people working in the government were impacted by Buddhism’s arrival in China such as emperors, aristocrats, and other higher ranking scholars (Doc’s 1, 7). Another way Buddhism was affecting government was Buddhism was skewing the reasoning and view of economy as shown according to Emperor Wu, Buddhism harmed the government by convincing them to give up farming, resulting in reducing tax revenue as an effect of the spread of Buddhism (Doc 7). Because the author is an emperor then they would write the the information to influence people not to be Buddhist which would lead them to state why being a Buddhist is not good and over exaggerate the other information about Buddhism; this helps support the claim that the spread of Buddhism definitely influenced the working of the government. Additionally the most popular religion of China at the time would almost always find

As seen in the sources, Zhi Dun, a Chinese scholar, re-interpreted and reminded the Chinese people, who were at the time enduring the invasion by central Asian steppe nomads, on how to reach the ultimate goal of Buddhism (Doc 5). Ashoka was heavily influenced by Buddhism and was a man of high power. During his rule as Indian emperor, he created a Dhamma practice for his people to follow (Doc 6). Although this was not a religion, he treated it as it was and spread it across cultures and created a long-lasting impact among people. This shows how Buddhism was transformed and simplified as it spread to different regions. Some regions, like China, may have simplified the religion slightly, while others reinforced and created more complexity in how people should act in

There were some in the civilization that did not support, nor reject Buddhism but simply tolerated it. In document 3, the anonymous Chinese scholar answer questions about Buddhism that you can assume were frequently asked questions in China during the time period. He defends Buddhism to an extent, yet does not support it. He believes that neither Confucianism nor Buddhism has all the answers. Document 5 tries to make amends with all three religions saying they are the same at the basis. He is attempting to create a compromise so that all three religions can live in peace in China. Zong Mi seems very unbiased at first, however he is a Buddhist scholar so he might be trying to defend Buddhism by saying all these religions do the same things in different ways so just let everyone do their own thing. An additional document to help more effectively analyze the responses to the spread of

“It is often said that, aside from the impact of Marxism on twentieth-century China, the only other time when the Chinese looked beyond their own borders for intellectual sustenance was during the period when Buddhism was absorbed from India” (LaFleur 23). Why did this religion appeal to the Chinese when they disregarded so many other external influences? After all, being tied to the rest of the world by the Silk Road meant they were constantly inundated with novel concepts from far and wide. The answer must lie in how Buddhism interacted with the other faiths already established in the country, namely Confucianism and Daoism (sometimes spelled Taoism). While at first glance it may appear that Confucian China would be the last place

In the sixth century B.C.E., the religion of Buddhism was founded in India. Seven centuries later, the religion would find itself arriving in China in the midst of the Han Dynasty. In China, there were many different views of the religion as it arrived and spread throughout the country. There were two main responses to the religion. One response was that Buddhism could stand alongside other Chinese religions and philosophies such as Confucianism, as it could do a lot of good for China; while another view was that Buddhism had no place in China, as it came from foreign people and was barbaric, stealing from the Chinese.

According to Han Yu, the Buddha was a barbarian and the things he said were not inclusive of Confucian philosophies and beliefs (Doc 4). It is evident that Han Yu responded negatively to Buddhism as he viewed the Buddha as a barbarian and highly discredited the religion. Han Yu continued by stating that a relic bone of the Buddha admitted into the palace was foul and unlucky. He ended by referring to Buddhism as an evil and wanted to eradicate it as soon as possible (Doc 4). An extreme hatred and pessimistic response is seen as Han Yu continuously downgrades the Buddha and wanted to entirely eliminate Buddhism from the country for future generations. This hatred most likely came from the fact that Han Yu was a biased Confucian leader during 819 C.E., which was during the Tang Dynasty when imperial authority already returned. According to Tang Emperor Wu, Buddhism was like a vine poisoning the entire country of China (Doc 6). First of all, an opposing view can be seen as Emperor Wu called Buddhism a “poison.” Tang Emperor Wu continues by stating that Buddhism caused the people to leave their duties and responsibilities behind, affecting the people of China. Monks and nuns were also living off of the people. He also commented that Buddhism should be eradicated as it was an evil (Doc 6). This further emphasizes the negative reaction that the Emperor had towards Buddhism as he believed it ruined the wellbeing of the people who left their jobs of being farmers and tending to silkworms. Emperor Wu did rule during the Tang Dynasty, which was when Confucian exams were brought back and Confucianism was implemented once again into China, hence why he was completely in opposition to Buddhism. In addition, it was uncertain to whether people were actually being negatively affected by those who may have

4) in this quote from the document, one is able to observe that Han Yu did not accept Buddhism. Furthermore, according to Tang

The interdependency between Wu and Buddhism blooms as early as her overtaking of the imperial rule of China. As resourceful and violent as Wu is in securing her title, demonstrated by the empress’s exploitation of the “secret police force to monitor dissident factions,” she is also cunning in gathering support from the ordinary masses, such as the Buddhists and their followers (Bentley 290). She “generously patronize[s] Buddhists, who return the favor by composing

Buddhism for centuries, has long been influencing the population all over the world, specifically in China . Buddhism first came to China as a result of merchant traders from India. From there it spread within the merchant community. It mainly expanded because it gave people a sense of hope and faith with the chaos they were experiencing from the collapse of the Han Dynasty. It also spread because it covered what Confucianism lacked; a more spiritual and emotional approach that appealed to many people of different classes. It is because of this that Buddhism spread and was able to influence and greatly affect China during the period of 300-900 CE. Buddhism influenced philosophy and moral teachings, kept the Chinese society peaceful and orderly, as well as affecting the overall economy. Buddhism had strong religious teachings that appealed to the lower class with the idea of afterlife and nirvana as well as an emphasis on following your own path that transformed Chinese beliefs causing a large portion of the population to convert (doc’s 1,4). Buddhism kept the Chinese society orderly by reminding all of Buddha’s life and teachings with statues and the influence it had on monks to spread charity and missionary work (doc’s 2,3,6). Buddhism also had an effect on the economy of China. As it spread from other regions, it caused more farmers and silk producers to convert and spread the religion as monks and nuns. (doc 7,5).

There are multiple reasons why and how Buddhism spread in China. I feel that factors like, religion, politics, and social, played a major part in spreading Buddhism throughout China. The factors mentioned are usually a contributor in global changes and has definitely played its part in China’s adapting a new belief. Of course there were other reasons, like economic, that caused the people of China to gravitate to the Buddhist ways. People reconsidering their faith, due to many of life downfalls or the weight of participants in something that’s new, gained recognition and spread due to popular demand. During the political chaos from 221 to 589 that came with the collapse of the Han Dynasty, Buddhism started to become a strong existence in

The goal of tantra is to transcend duality caused by the spiritual ignorance and bondage that prevent people from realizing the truth of Ultimate Reality (p261). Tantrics attempt to weave the dualistic beliefs together through the Right Hand and Left Hand paths. The Left Hand path is the path of impurity and pollution through the 5 M’s. The 5 M’s are mamsa (flesh), matsya (fish), madya (liquor), mudra (parched grain, sacred gestures or female sexual partner), and the maithuna (sexual union) (p265). Tantrics believe that by embracing these impure aspects it will break the bonds of ignorance and bondage.

As far as the values of early Buddhism are concerned, it is important to remember that the four noble truths are based on trishna, dukhka, and nirvana. Fundamentally, trishna implies that suffering is part of life. For this reason, it is justifiable to affirm that three noble truths meant to affirm the Buddhists that pain was an essential aspect of life. Concerning about the