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Han Buddhism

From Simple English Wikipedia, the free encyclopedia

Han Buddhism (simplified Chinese: 汉传佛教ぶっきょう; traditional Chinese: 漢かん傳でん佛教ぶっきょう) or Chinese buddhism refers to Buddhism written in Chinese characters (hanzi) or that of the East Asian cultural sphere. It is one of the three main existing schools of Buddhism: the other two are Tibetan Buddhism and Theravada.[1] It is mainly practiced in China, Japan, Korea, and Vietnam. It has had a great impact on East Asian culture.

Like Tibetan Buddhism, Han Buddhism comes from Mahayana, the branch of Buddhism written mainly in Sanskrit and from northern Gandhara (modern-day Pakistan).[2][3]

Han Buddhism has a lot of interaction between Buddhism and Taoism.[source?]

History

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There are legends that Laozi was the Buddha himself, or that the Buddha came from the Tibetan kingdom of Zhangzhung. There are other legends that Buddhism had existed in China since ancient times (before the Qin dynasty).

Qin dynasty (221–206 bc)

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The Shiji 《史記しき·秦はた始はじめ皇すめらぎ本紀ほんぎ》has a section called「禁きん不ふ得とく祠ほこら」(jin bude ci). It says:

“徙謫，實み之の初はつ縣けん。禁きん不ふ得とく祠ほこら。明星みょうじょう出で西方せいほう。”[4]

In the 20th century, Japanese scholar Fujita Toyohachi (藤田ふじた丰八) said Buddhism entered China during the Qin dynasty. The word 不ふ得とく (pinyin: "bude"; rough pronunciation: boo-duh) is pronounced nearly exactly like the Sanskrit word "Buddha". It was used to write down Buddha in the Chinese language.[5][6] Others (like 铃木券けん太郎たろう) disagreed.[7][8] Moreover it is unlikely 得とく would be used to transliterate. And based on the evolution of Chinese tones, 不ふ得とく would sound something like putug (郑张尚なお芳かおる says “不ふ得とく” is [pɯtɯːɡ]).

"Buddhist Money Tree", a Sichuanese sculpture dating back to the Han dynasty.

Han Dynasty (206 bc–220 ce)

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Map showing the spread and major divisions of Buddhism

It is generally believed Buddhism was introduced during the (Western, before 1 BC) Han dynasty. It came from the western regions and Silk Road.

According to the Weilüe《魏ぎ略りゃく‧西戎せいじゅう傳でん》、《魏ぎ書しょ‧釋しゃく老ろう志こころざし》and other records, Emperor Ai of Han's men gave the people the Pagoda Sutra《浮屠ふと经》。[9][10][11]

In 67, Emperor Ming of Han dreamed of the "Golden People". He sent people to meet monks in the western regions. These monks brought back more Buddhist texts. He built the White horse temple (白しろ马寺) and translated 42 chapters of the scripture 《四よん十じゅう二に章しょう經けい》。[12]

White Horse Temple, traditionally held to be at the origin of Chinese Buddhism.

There is one account that Emperor Ming of Han (28–75 CE) helped introduce Buddhism into China. The (3rd - 5th century) Mouzi Lihuolun says:

In olden days Emperor Ming saw in a dream a god whose body had the brilliance of the sun and who flew before his palace; and he rejoiced exceedingly at this. The next day he asked his officials: "What god is this?" the scholar Fu Yi said: "Your subject has heard it said that in India there is somebody who has attained the Dao and who is called Buddha; he flies in the air, his body had the brilliance of the sun; this must be that god."[13]

Ming then sent people to Tianzhu (Southern India) to learn more.[14] Buddhist scriptures returned to China on the backs of white horses, after which White Horse Temple was named. Two Indian monks also returned with them, named Dharmaratna and Kaśyapa Mātaṅga.

Whether Emperor Ming actually dreamed of Golden people is debated. However scholars agree that around his time Buddhism arrived from the xiyu.[15]

A Parthian prince named An Shigao traveled to China and helped translate some Indian texts into Chinese.[16]

In 167 some Yuezhi (tribes of Central Asia) also helped translate some stuff.[17]

During this time, Mahayana Buddhism became popular in China. The Han would then "sinicize" it to turn it into Han Buddhism.

In Chongqing an ancient Yao Qian Shu (money tree artifact) was dug up. A Buddha was sitting on it. It said it was made in the fourth year of Yan guang (125 CE). This is the earliest known bronze Buddha found in China.[18][19][20] There is another early Buddha sculpture in Sichuan above a grave.[21][22]

Early Buddhist schools

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The Sarvastivadinns, Dharmaguptakas, and other schools were important for Han Buddhism.

Six Dynasties (220–589)

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Statue of Kumārajīva in front of the Kizil Caves in Kuqa, Xinjiang, China

Some Chinese thought Buddhism was harmful to the authority of the government, that Buddhists did help improve the economy, that Buddhism was barbaric and did not deserve to be part of Chinese culture.[23] However, others mixed Buddhism with Taoism. The two went well together. Both encourage meditation. And so Buddhist ideas were used in Taoism and vice versa.[24][25]

Around this time, Han Buddhism began spreading to Korea, Japan, and Vietnam. It was already popular in South China.

Kumārajīva (334–413)

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China controlled Kucha, a Buddhist kingdom in Xinjiang. They imprisoned Kumarajiva but released him in 401 because he was good at Buddhism.

He became influential in Han Buddhism.

Emperor Yao Xing of the state of Later Qin liked him.

He made a number of good translations (from AD 402–413).

This includes the Diamond Sutra, the Amitabha Sutra, the Lotus Sutra, the Vimalakīrti Nirdeśa Sūtra, the Mūlamadhyamakakārikā, and the Aṣṭasāhasrikā Prajñāpāramitā Sūtra.

Chán Buddhism

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In the 5th century, the Chán (Zen) teachings began in China. Bodhidharma, a legend, started it.

The school follows the Laṅkāvatāra Sūtra and Diamond Sūtra (Vajracchedikā Prajñāpāramitā Sūtra) . It was also called the "One Vehicle School."[26]

They were famous for their encounter stories and koans and their teaching methods. Nan Huai-Chin says:

The Zen teaching was a separate transmission outside the scriptural teachings that did not posit any written texts as sacred. Zen pointed directly to the human mind to enable people to see their real nature and become buddhas.[27]

Tang Dynasty (618–907)

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Xuanzang's journey to the west

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The ruins of Nalanda University in India where Xuanzang studied.
Statue of Xuanzang at the Giant Wild Goose Pagoda in Xi'an.

During the Tang dynasty and 629 - 645, the monk Xuanzang went to India and visited over one hundred kingdoms. He and wrote about his journey to the west. His writing is important for studying India during this period of time.

He visited many spiritual sites, many spiritual people, and learned a lot of spiritual things. He met Buddhist celebrities.

He returned to China with 657 Sanskrit texts, gifts, statues, and Buddhist souvenirs, all on twenty-two horses.[28]

Xuanzang created a translation center in Chang'an (now Xi'an). It attracted people from all over East Asia. Xuanzang translated 1,330 books into Chinese. His favorite part of Buddhism was Yogācāra, or "Consciousness-only".

During this time, Han Chan Buddhism became popular in Japan.

Song Dynasty (960–1279)

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Bodhisattva Avalokitesvara (Guanyin), wood, 11th century, Northern Song dynasty, St. Louis Art Museum

During the Song dynasty, Chán (禪ぜん) was used by the government to strengthen its control over the country. Chán became the most popular type of Chinese Buddhism.[29]

Yuan Dynasty (1279–1368)

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During the Yuan dynasty, the Mongol emperors liked Tibetan Buddhism so they hired Tibetan monks as government officials.[30] This caused corruption.[30] Later the Ming dynasty overthrew the Yuan, and Tibetan lamas no longer influenced the court.[30]

Ming dynasty (1368–1644)

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The Chan school was so popular that all monks belonged to it.[31] Male and female Chinese buddhists wrote nice poetry during this time.

Qing dynasty (1644–1911)

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Chinese Buddhist monks of the Qing dynasty

The Qing supported Tibetan Buddhism.[32]

Around 1900, Buddhists from other Asian countries became interested in Chinese Buddhism. Anagarika Dharmapala visited Shanghai in 1893.[33] He and other Indians tried to get Chinese to help revive Buddhism in India.[33] Japanese Buddhists also visited China.[33] By this point (and perhaps earlier) China had the most Buddhists in the world.

Teachings

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Han Buddhism uses concepts from Buddhism, Confucianism and Taoism. They worship the Buddha and Bodhisattvas by giving food, flowers, etc. They are vegans. They believe in god and hell, life after death and karma.

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References

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  1. ↑ "《大正たいしょう新しん脩おさむ大藏經だいぞうきょう》". 國立こくりつ臺灣たいわん大學だいがく佛學ぶつがく數すう位い圖書館としょかん暨博物館はくぶつかん. 藏ぞう傳でん佛教ぶっきょう與あずか漢かん傳でん佛教ぶっきょう及南傳でん佛教ぶっきょう並列へいれつ為ため三さん大だい佛教ぶっきょう體系たいけい。
  2. ↑ "Remembering Pakistan's Buddhist past | The Express Tribune". tribune.com.pk. 2022-06-11. Retrieved 2023-12-20.
  3. ↑ "The Buddhist Heritage of Pakistan: Art of Gandhara". Asia Society. Retrieved 2023-12-20.
  4. ↑ 《史記しき·秦はた始はじめ皇すめらぎ本紀ほんぎ》：“三さん十じゅう三さん年ねん，發はつ諸しょ嘗逋亡ほろび人じん、贅ぜい婿むこ、賈人略取りゃくしゅ陸りく梁はり地ち，為ため桂かつら林りん、象ぞう郡ぐん、南海なんかい，以適遣や戍。西北せいほく斥逐匈奴きょうど。自じ榆中並河なみかわ以東いとう，屬ぞく之の陰かげ山さん，以為十じゅう四よん縣けん，城じょう河上かわかみ為ため塞ふさが。又また使つかい蒙こうむ恬渡河とか取高とりだか闕、山やま、北きた假かり中ちゅう，築ちく亭ちん障さわ以逐戎えびす人じん。徙謫，實み之の初はつ縣けん。禁きん不ふ得とく祠ほこら。明星みょうじょう出で西方せいほう。”
  5. ↑ 郭かく紹林 (1987). "附ふ录 佛教ぶっきょう文化ぶんか·第だい二に节 汉魏两晋南北なんぼく朝あさ佛教ぶっきょう的てき发展". 《唐とう代だい士し大夫たいふ与あずか佛教ぶっきょう》. 河南かなん大学だいがく出版しゅっぱん社しゃ. ISBN 9787810180191.
  6. ↑ 藤田ふじた豊ゆたか八はち. 東西とうざい交涉こうしょう史しの研究けんきゅう. 荻原おぎわら星ほし文ぶん館かん. OCLC 21380740.
  7. ↑ "汉传佛教ぶっきょう扼要". 陕西日び报. 2015-05-19. Archived from the original on 2015-06-22. Retrieved 2019-07-24.
  8. ↑ 《爾しか雅みやび》釋しゃく詁：“禋，祀まつ，祠ほこら，烝，嘗，禴，祭まつり也。” 釋しゃく天たかし：“春はる祭さい曰祠，夏なつ祭さい曰礿，秋祭あきまつり曰嘗，冬ふゆ祭さい曰蒸，……。” 《說せつ文ぶん解かい字じ》：“春はる祭さい曰祠。品物しなもの少しょう，多た文ぶん詞し也。从示司し聲ごえ。(《禮れい記き》月がつ令れい)仲春ちゅうしゅう之これ月がつ，祠ほこら不用ふよう犧牲ぎせい，用よう圭けい璧及皮がわ幣ぬさ。” 《史記しき》陳ちん涉わたる世よ家か：“又また間あいだ令れい吳ご廣之ひろゆき次じ所しょ旁つくり叢くさむら祠ほこら中ちゅう，夜よる篝火かがりび，狐きつね鳴な呼よび曰「大だい楚すわえ興きょう，陳ちん勝まさる王おう」。” 《漢書かんしょ》宣せん帝みかど紀き：“修おさむ興きょう泰一やすいち、五ご帝みかど、後こう士し之の祠ほこら，祈いのり為ため百姓ひゃくしょう蒙こうむ祉福。”
  9. ↑ 王おう志こころざし遠とお. "中國ちゅうごく佛教ぶっきょう初傳しょでん史し辯べん述じゅつ評ひょう─紀きの念ねん佛教ぶっきょう傳でん入にゅう中國ちゅうごく2000年ねん". 禅ぜん刊かん. 中ちゅう华佛教ぶっきょう在ざい线. Archived from the original on 2016-01-28. Retrieved 2019-07-24.
  10. ↑ "佛教ぶっきょう傳でん入にゅう中國ちゅうごく". 中華ちゅうか百科全書ひゃっかぜんしょ. 中國ちゅうごく文化ぶんか大學だいがく. 1983. Archived from the original on 2016-03-05. Retrieved 2019-07-24.
  11. ↑ 中国ちゅうごく文化ぶんか科目かもく认证指南しなん. 华语教学きょうがく出版しゅっぱん社しゃ. Sinolingua. 2010. p. 64. ISBN 978-7-80200-985-1. 公おおやけ元もと1世せい纪———传入中国ちゅうごく内地ないち，与あずか汉文化ぶんか交融，形成けいせい汉传佛教ぶっきょう。
  12. ↑ 梁はり代だい慧とし皎こう《高僧こうそう傳でん》記載きさい此事：“漢かん明あかり帝みかど夢ゆめ一金人於殿廷，以佔所しょ夢ゆめ，傅でん毅あつし以佛對たい。帝みかど遣や郎ろう中ちゅう蔡愔、博士はかせ弟子でし秦しん景けい等とう往天竺てんじく。愔等於彼遇ぐう見み摩ま騰あが、竺法蘭らん二に梵僧，乃要還かえ漢かん地ち，譯やく《四よん十じゅう二に章しょう經けい》，二に僧そう住處すみか，今こん雒陽門もん白馬はくば寺てら也。”
  13. ↑ Tr. by Henri Maspero, 1981, Taoism and Chinese Religion, tr. by Frank A. Kierman Jr., University of Massachusetts Press, p. 402.
  14. ↑ Hill (2009), p. 31.
  15. ↑ Erik Zürcher (2007-03-26). The Buddhist Conquest of China: The Spread and Adaptation of Buddhism in Early Medieval China. BRILL. p. 22. ISBN 978-90-474-1942-6.
  16. ↑ 杨万秀しげる; 钟卓安やす (1996). 廣州こうしゅう簡史. 广东人民じんみん出版しゅっぱん社しゃ. p. 60. ISBN 9787218020853.
  17. ↑ 范寿康やすし (2008). 中国ちゅうごく哲学てつがく史し通どおり论. 武たけ汉大学がく出版しゅっぱん社しゃ. p. 178. ISBN 978-7-307-06121-7.
  18. ↑ "东汉时期佛教ぶっきょう参与さんよ丧葬礼そうれい俗ぞく的てき图像证据". 山やま东博物ぶつ馆. Archived from the original on 2015-07-13.
  19. ↑ 陈陆, ed. (2012-03-05). "中国ちゅうごく最早もはや铜佛惊现丰都". 中国ちゅうごく三さん峡かい建けん设 (第だい3期き).
  20. ↑ 周しゅう克かつ林りん (1 November 2012). 东汉六ろく朝あさ钱树研究けんきゅう. 巴ともえ蜀しょく书社. pp. 43–44. ISBN 978-7-5531-0155-2.
  21. ↑ 唐から長壽ちょうじゅ. 《樂山らくざん麻あさ浩ひろし、柿かき子こ灣わん崖がけ墓ぼ佛像ぶつぞう年代ねんだい新しん探さがせ》. 東南とうなん文化ぶんか. 1989年ねん, (2期き): 13
  22. ↑ Metropolitan Museum of Art (New York, N.Y.); Denise Patry Leidy; Donna K. Strahan (2010). Wisdom Embodied: Chinese Buddhist and Daoist Sculpture in the Metropolitan Museum of Art. Metropolitan Museum of Art. pp. 6–7. ISBN 978-1-58839-399-9.
  23. ↑ Bentley, Jerry. Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times 1993. p. 82
  24. ↑ Oh, Kang-nam (2000). The Taoist Influence on Hua-yen Buddhism: A Case of the Sinicization of Buddhism in China. Chung-Hwa Buddhist Journal, No. 13, (2000). Source: (accessed: January 28, 2008) p.286 "中華ちゅうか佛學ぶつがく研究所けんきゅうじょ". Archived from the original on March 23, 2010. Retrieved July 24, 2019.{{cite web}}: CS1 maint: bot: original URL status unknown (link)
  25. ↑ Further discussion of can be found in T'ang, Yung-t'ung, "On 'Ko-I'," in Inge et al. (eds.): Radhakrishnan: Comparative Studies in Philosophy Presented in Honour of His Sixtieth Birthday (London: Allen and Unwin, 1951) pp. 276–286 (cited in K. Ch'en, pp. 68 f.)
  26. ↑ The Platform Sutra of the Sixth Patriarch, translated with notes by Philip B. Yampolsky, 1967, Columbia University Press, ISBN 0-231-08361-0, page 29, note 87
  27. ↑ Basic Buddhism: exploring Buddhism and Zen, Nan Huai-Chin, 1997, Samuel Weiser, page 92.
  28. ↑ Jerry Bentley, "Old World Encounters: Cross-Cultural Contacts and Exchanges in Pre-Modern Times" (New York: Oxford University Press, 1993), 81.
  29. ↑ McRae 1993.
  30. ↑ 30.0 30.1 30.2 Nan Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. York Beach: Samuel Weiser. 1997. p. 99.
  31. ↑ Stanley Weinstein, "The Schools of Chinese Buddhism," in Kitagawa & Cummings (eds.), Buddhism and Asian History (New York: Macmillan 1987) pp. 257–265, 264.
  32. ↑ Mullin 2001, p. 358
  33. ↑ 33.0 33.1 33.2 Lewis Hodus (1923), Buddhism and Buddhists in China. Chapter IX: Present-Day Buddhism
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