Buddhism

Originating from an innocent boy shielded behind palace walls who grew to become a curious young man depriving himself of worldly desires, Buddhism has climbed over mountains and traveled across seas to become a central philosophy in China. By pursuing this philosophy, which stems from the Four Noble Truths and following the Eight-fold path, anyone can find bliss and achieve enlightenment. Regardless of class, economic status, age, sex, or ethnicity, Buddhism successfully offers a basis for mixing any portion of the population. Buddhism has also been successful because it answers the mysteries behind why we are here, why we experience suffering and why we die.

Buddhism, which has become a worldwide influence, had humble beginnings. The purpose of this article is to explore what Buddhism is and its origins, particularly in China. It will do so by examining the life of Buddhism's founder: Siddhartha Gautama or Shakyamuni. Next, Buddhism's main doctrines will be laid out. Then, a look at how Buddhism spread after the life of Siddhartha and developed into two main schools. Finally, the lives several of China's founding Buddhists will be explored.

Origins

Siddhartha Gautama, or Shakyamuni, was an Indian Prince born around 500 B.C.E.. Wanting to spare his son the perils of the secular world his father, Bimisara, protected young Siddhartha within palace walls. The young prince grew up knowing nothing but the life of royalty. His entire environment was protected from the harsh realities of the real world.

Then one day Siddhartha saw an old man. Being shielded from such things, Siddhartha was surprised. It was explained to him, by Channa, his servant, that people get old. This made Siddhartha wonder what else was beyond the walls and set off on his own to find out. He then encountered a diseased man, a decaying corpse, and an ascetic. He became depressed by these things and strove to overcome ageing, sickness, and death.

First, Siddhartha went to the streets and became a beggar. When his father, Bimisara, found out what he was doing he offered him his throne. This offer, however, was rejected. Next, he moved on to study under two hermit teachers, Alara Kalama and Udaka Ramaputta. Under their guidance, Sakyamuni learned high levels of meditation. Siddhartha was asked to succeed his teachers, but still not being satisfied, moved on. Next, he and his now five companions took their austerities even further. In order to find enlightenment, the group deprived themselves of all worldly goods, including food, and practiced self-mortification. It is said that at this point, they were surviving off of a leaf and nut per day. Then one day Siddhartha collapsed while bathing in a river and nearly drowned. This caused him to reconsider this path. He remembered a time during his childhood when his father was about to start the season’s plowing. He entered a new meditative state that was blissful and refreshing, called jhana (Mitchell 2002).

After realizing that this meditative jhana state was the right path, and that extreme asceticism didn’t work, Siddhartha concluded that the correct path was one of moderation. In order to achieve this blissful-state one must avoid the extremes of self-indulgence and self-mortification, and live on what is known as the Middle Way. A girl named Sujata fed Siddhartha milk and helped him regain his strength. It was after this that Siddhartha went and sat under a pipal tree, now known as the Bodhi tree, and vowed to never rise again until he found the truth. His companions left him, thinking he’d strayed away from his search. After meditating for 49 days he finally achieved Enlightenment and became forever known as, the Buddha.

Siddhartha meditating under the Bodhi tree. Photo by Amadeus Vince.

It was after he became the Buddha that he realized what caused suffering and the steps to eliminating it. People suffer because of their desires and attachments, which inevitably fill people’s lives with disappointments and anxieties. To stop this process, one must live and ethical life and engage in spiritual practices that enhance concentration and insight. If one progresses along this path, they can eventually escape the infinite cycle of rebirth and enter nirvana. He called the steps to escape the infinite cycle the Four Noble Truths (Leidy 2008).

Doctrines

The Four Noble Truths:

*1- Life is difficult. Not only is life difficult but everyone in this life will suffer, it is inherent.

*2- Life is difficult because of attachments. Our suffering is caused by our wants, needs, and desires.

*3- There is a possibility of liberation. Our suffering can be overcome.

*4- The way to liberation and attaining enlightenment is achieved through the Eight-fold path.

The Eight-Fold Path:

• Right View. This includes an acceptance of the Four Noble Truths.

• Right Intension. This includes renunciation (giving up ties with the world), benevolence (compassion for self and others), and non-violence.

• Right Speech. This includes speaking kindly and speaking TRUTH.

• Right Action. This includes acting morally and in ways that doesn't bring harm to others.

• Right Livelihood. This includes choosing an occupation that will not cause us to forfeit any of the folds.

• Right Effort. This includes a passion for enlightenment, as well as, cultivating good thoughts and pushing the bad ones out.

• Right Mindfulness. This includes being aware of our environment and other’s needs.

• Right Concentration. This includes meditation, bliss, and the ability to attain “one-pointedness” (Mitchell 2002).

The Spread of Buddhism

After his death, Shakyamuni’s followers passed down his teachings orally. A few centuries after being passed down orally, his sermons were written down into a huge body of scripture called Sutras (Fisher 1993).

There are two main bodies of Buddhism. First, the Theravada, Hinayana, or ‘Way of the Elders’, was one of the original schools that has survived. This body has more austere practices for the few. This body is broken into two sub-schools: Hinayana, also called the ‘new train’ and Nikaya, which is based on a group of texts.

The second body, Mahayana, or the ‘Great Vehicle’, would have closely followed Theravada into China. This is the body of Buddhism that has spread most widely, not just in China, but throughout Japan and Korea as well. The change resulted from King Asoka (@250 BCE) in Northern India, who after feeling deep remorse for killing many enemies, discovered Buddhism to comfort his troubled soul. He became interested in Buddhism and made it the state religion. Mahayana has more far-reaching and profound doctrines, which were established not just for priests and monks, but for the people as well. Mahayana gave people a new hope of intervention through supernatural saviors, called Bodhisattvas. Bodhisattvas are enlightened ones that stay behind to help others. According to Mahayana, everyone has the capability to reach nirvana and become a Bodhisattva or Buddha (Mitchell 2002).

Buddhism in China

Although China and India are relatively close, they are separated by the Himalayas. Buddhism may have entered China as early as the first century CE. It wasn’t until the second, third, and fourth centuries, however, with the arrival of commercial goods along trade routes, that Buddhism really began to spread widely. The religion followed the trade routes from Northern India through the Central Asian kingdoms Khotan and Kucha (Ebrey 2010).

There is a legend concerning the introduction of Buddhism during the Han Dynasty. Emperor Ming Ti, who ruled in Loyang from 58-75 CE, had a dream in 64 CE. In his dream he saw a flying golden diety. One of his ministers said the deity was Buddha. Ming Ti then sent someone to India to learn of Buddha, and they returned with 42 sections of the Sutra. This was probably the first Sutras in China. Although evidence indicated that Ming Ti did send for Sutras, chances are that he would have known of Buddhism before his dream (Mitchell 2002).

Kumarajiva (344-413) was a Central Asian monk and a child prodigy. He was summoned by the Emperor to Chang’an to teach him about Buddhism. Along the way, however, he was taken captive and held for 17 years. While captive he learns Chinese and several other dialects (Mitchell 2002). He then set up a translation bureau, which had hundreds maybe thousands of workers, including editors, sub-editors, proofreaders, and scribes. Most of the translations were from Sanskrit to Chinese (Ebrey 2010).

Around this time period others began to take the journey to India to further discover Buddhism for themselves. One of these men, Faxian, was the first Chinese Buddhist pilgrim to leave China for India. He left for India in 399 via Kucha and Khotan and returned in 414, by sea via Sri Lanka and Sumatra. Others followed suite (Ebrey 2010).

Huiyuan (334-417) was a great Chinese Buddhist teacher. He had a basic education of Confusious and Daoist texts. Upon hearing a sermon by a Kuchan missionary he decided to convert and founded a monastery on Mount Lu in the Jiangxi province. He corresponded with Kumarajiva. Huiyuan founded Pure Land. In 404 he wrote On Why Monks Do Not Bow Down Before Kings, and claimed political independence of the Buddhist church. He also tried to assure the rulers that Buddhists, “make good subjects because their belief in the retribution of karma and desire to be reborn in paradise make them act circumspectly.” He said, “Those who rejoice in the Way of the Buddha invariably first serve their parents and obey their lords,” (Ebrey 2010).

Perhaps one of the most influential early Chinese Buddhist monks, Xuanzang (602-664), was also a great translator, writer, and pilgrim. He left China for India in 629, against the government's will, and returned in 645. He hauled back 657 items in 520 cases. Upon his return he was summoned to the royal court. Xuanzang expected to be chastised, but after seeing the quality and quantity of items Xuanzang returned, he was pardoned. He is credited for translating 73 items in 1,347 chuan, or scroles. He also kept a detailed journal of his travels (Mitchell 2002).

Eventually Buddhism in China flourished and various schools were developed.

References

Ebrey, Patricia. The Cambridge Illustrated History of China. 2nd edition. New York: Cambridge University Press, 2010. 86-178. Print.

Fisher, Robert. Buddhist Art and Architecture. 1st edition. London: Thames & Hudson Inc., 1993. 7-10, 86-123. Print.

Leidy, Denice. The Art of Buddhism: An Introduction to its History and Meaning. 1st edition. Boston: Shambhala Publications, Inc., 2008. 1-5, 81-99. Print.

Mithchell, Donald. Buddhism: Introducing the Buddhist Experience. 1st edition. New York: Oxford University Press, 2002. 9-213. Print.