Council Of State Buddhism Essay

Instability between religious groups was also a common issue and yet another effect of the spread of Buddhism in China, and led to the consistent repression or defense of one’s religion (Doc’s 2, 3). Though Buddhism left a large effect and influence on multiple characteristics of society, it’s most noticeable in social and political classes

During the Han Dynasty, Buddha’s teachings were introduced to China by Central-Asian traders and received little support from the Han dynasty rulers. However, after the collapse of the Han Dynasty, the country was fragmented. While northern China was dominated by invaders from the borderland and steppes, southern China was ruled by continuous “Chinese” dynasties. As a result, Buddhism appealed to people who felt baffled by the loss of an anticipated and durable society. Subsequently, in 581 CE, Sui emperor Wendi reunified China with this new religion and gained state support, therefore further spreading Buddhism. It was not until the Tang Dynasty did the Chinese rulers realize the threat Buddhism had posed on them. Consequently, during the

In classical India, the religion of Buddhism was formed in reaction to the strict ways of Hinduism. Many people, mainly lower class, converted to seek a better life and be enlightened more efficiently. This new religion made its way to China where much of its population converted through trade and missionaries. The conversion of Buddhism in China caused many effects of the spread of Buddhism because of its influential impacts from 300 to 900 CE which are influencing the government, caused some people to reject it, and mainly was a unifying force for China. An effect the spread of Buddhism is the influence of its morals on China’s government in 300-900 CE (Doc’s 1, 7). On some occasions Chinese people vehemently rejected Buddhism and rather practice more Chinese driven religion (Doc’s 5, 7). The most impactful effect of the spread of Buddhism is its ability to unite the Chinese in the way of

Buddhism began by Buddha himself preaching his enlightenment message on his view on the world and how humans should, and the best way to, succeed in the world. However in the 6th century BCE the government had fallen and there was period of instability until the Sui Dynasty took over, during this period was when Buddhism began to majorly spread. After the fall of the Han dynasty, there were many responses to the spread of Buddhism throughout China between the 6th century BCE and 570 CE. Buddhism was accepted, tolerated, and rejected. Buddhism was accepted because it was an acceptable path to enlightenment. It was tolerated by those who would not be affected by its popularity and power. Those who rejected it were people whose wealth

During the post classical period, 650 C.E to 1450 C.E, Japanese leaders were confronted with several issues that threatened political order in Japan. The problems that arose during that time included a lack of respect for Buddhism, for example, monks were not taking their vows seriously. Another problem included the division between classes in the social structure, one instance was when the lady-in-waiting in the temple showed disdain for the peasants in a lower class than her. Ultimately, one last problem was the lack of overall respect for the government. Samurais were not being properly trained and the Daimyo were fighting among themselves simply for power. The issues that presented themselves during this time period can be solved in many ways. Buddhism, a unified religion, reestablishing Confucian values and relationships, and properly training the Samurai are just

went out of their way to follow “its” commands. The buddhists distanced themselves from the

The spread of Buddhism in China occurs during a time of great political faction following the collapse of the Han dynasty. Initially, many citizens convert but as time continues people begin to question the belief. Unlike legalism or Confucianism, Buddhism has very little interference with the political climate of a country. When the country is in a state of tyranny or chaos, many people adopt Buddhist beliefs to appease themselves. Other popular belief sets of the time include Confucianism and Daoism, which were commonly practiced during peace times. By 845 C.E the emperor issues a statement in opposition of Buddhism; this would be respected by many of the citizens under him. The resistance to the spread of the religion is emphasized in documents 4 and 6. There are scholars who continue to support Buddhism, as seen in documents 2 and 3. Documents 1 and 5 provide logical and unbiased statements, that can help create compromise and respect between others.

Buddhism originated in India in the 5th century B.C.E. It then spread to China in the 1st century B.C.E. In the period of disunity as well as political instability, most Chinese peasants accepted Buddhism because it provided shelter and certainty. Scholars showed that Buddhism beliefs were not a threat opposed to Confucianism and Daoism, hoping the people could see how they all can coexist. As the imperial structure improved and grew over time, many authorities and high powers rejected its teachings because it saw Buddhism as a threat to their powers.

Because Buddhism did not originate in China, many people during the Tang dynasty turned against it. Han Yu, a leading Confucian scholar, called Buddhism a religion created by “barbarians” who knew nothing China’s history or culture (Document 4). This perspective is not surprising, as Confucianism was deeply rooted in China’s history unlike Buddhism which has simply spread to China by trade. Later, in 845 C.E., Tang Emperor Wu said that Buddhism would only decrease productivity and put China’s people at a disadvantage (Document 6). This view also made sense because of Confucians’s five relationships. One of these important relationships is an Emperor’s duty to his people. Buddhist monastic lands, by law, could not be taxed or forced to serve the country in labor. According the Emperor Wu, not having all hands on deck would only slow down or possibly reverse the country’s

Siddharta Gautama was twenty-nine years old when he abandoned his family to search for a means to bring to an end his and other’s suffering after studying meditation for many years. At age thirty-five, Siddharta Gautama sat down under the shade of a fig tree to meditate and he determined to meditate until he reached enlightenment. After seven weeks he received the Great Enlightenment which he referred to as the Four Noble Truths and the Eight-fold Path. Henceforth he became known as the Buddha.

as a centralized empire, he converted Buddhism as the authority religion. The reason he does this is

During the Heian period (745-1185AD) Buddhism spread throughout Japan and thrived in the imperial court in Heiankyo (Kyoto). There were two sects of Buddhism that were most popular during this time, one was Tendai and the other was Shingon. Both of these sects of Buddhism came from China and were brought over to Japan by two different people. Saicho or Dengyo Daishi brought over Tendai sect (767-822) and Kukai or Kobo Daishi brought over Shingon sect (774-835) known as Esoteric Buddhism. Tendai sect beliefs were also of Esoteric Buddhism, but Saicho teachings were based on Chih-I form inspired by the Lotus Sutra, the practice of Chines Ch’an, the commandments of the Mahayant, and part of the esoteric teaching of the “True Word” (History of Buddhism). Due to both Saicho and Kukai being introduced to Esoteric Buddhism, some might have thought there was a rivalry between them, but that was not so due to Kukai was consider an expert due to his training he had with his mentor. Out of the two sects it would be Kukai that would still have a strong hold in the Japanese culture today. It is important to understand how Kukai came to understand his beliefs and what Esoteric Buddhism was for him and the influence Kukai would have on Esoteric Buddhism.

Buddhism is a religion and philosophy based on the teachings of Siddhartha Gautama. It is the oldest and fourth largest religion in the world with around 500 million followers. Buddhism focuses on teaching people how to come to terms with and end the suffering of themselves and others by cutting out greed, hatred, and ignorance from their lives. Unlike most major world religions, Buddhism does not revolve around worshiping a god or divine creator, instead the focus of Buddhism is living one 's best life and transforming the lives of others. The ultimate goal of Buddhism is to reach Enlightenment and upon death achieve Nirvana, the liberation of pain and suffering. For Buddhists, it is the individual’s responsibility to find his or her own path to enlightenment; the principles of Buddhism are seen more as guidelines than rules.

Transitioning into the classical era, an extremely important ruler in regard to diffusion of Chinese culture into Japanese society was Prince Shotoku, who ruled as regent from 593 to 622. Shotoku sought to transform Japan from a loose-knit society of Ujis, into that of a centralized state based on Chinese governmental institutions. Shotoku ordered that all history was to be recorded – much like the Chinese did – to aid in the legitimacy of the throne. The most significant contribution of Chinese assimilation of Shotoku can be seen in his drafting of the, “Seventeen Article Constitution.” The constitution infused elements of Buddhism, and Confucianism which William Beasley makes clear when he describes, “It begins with a quotation from the Confucian Analects, asserting that 'harmony is to be valued.' It then enjoins reverence for 'the three treasures': that is, the Buddha, the Buddhist Law and the Buddhist priesthood.” (Beasley, 22).

Nichiren’s determined nature, and insistence that the calamities of the nation where wholly due to the disregard of the Lotus Sutra motivated many of his appeals to the governments, and in particular, formed the basis of the appeal known as the Risshōankokuron, or the “Establishment of the Legitimate Teaching for the Protection of the Country” (9). This message to the Japanese government was a plea to promote the superiority of the Lotus Sutra, however, not surprisingly, the Hojo government made no attempt to implement or even recognize Nichiren’s reformist aims (9). The goal of this paper is to look at the Risshōankokuron, and gain greater insight to Nichiren as a political reformist, rather than solely as a religious figure, and to use this treatise as a source of insight to Nichiren, the