Abstract
This paper explains that the study of Buddhism is crucial to the understanding of Chinese history because, for almost two thousand years, Buddhism has influenced Chinese culture, politics, philosophy and literature. The author points out that the spread of Buddhism was unique for China for the reason that, when it was introduced, China was already a very old civilization with very sacred traditions and was felt by the population to be the only truly civilized society in the world. The paper relates that the most important reason for the success of Buddhism in China is Buddhism's willingness to recognize and take in certain elements of preexisting religions.

From the Paper
"It is hard to tell exactly how Buddhism made its way into China, but it is assumed though, that this first contact was with Buddhist icons worshiped by Central Asians coming into China. Back then, the Chinese accepted the Buddha into their lives as a religious figure because of their own mythical Yellow Emperor and the philosopher Loazi, who was believed to have reached the Buddhist level of immortality. However, the turning point for Chinese Buddhism was when the original texts started being translated into Chinese."

Tags:confucianism, women, merchants, instability, monasteries

Abstract
This paper takes a look at the factors that facilitated the introduction of Buddhism into China. The author explains how philosophies of China at that time, Confucianism and Daoism, helped create some of the structures for the understanding of the philosophical and spiritual principles of the Buddhist philosophy. The paper also discusses how Buddhism itself also went through some adaptations to become part of the Chinese culture.

From the Paper
"There are many factors that facilitated the introduction of Buddhism into China. In some ways the groundwork was being set for Buddhism in the prior religious philosophies of China at the time. Confucianism and especially Daoism (Taoism) created some of the structures for understanding and even necessitating the philosophical and spiritual principles of the Buddhist philosophy. There did, however, exist a common thread of awareness, of collective insight that gave the Chinese culture at the time and appreciation, almost a need for Buddhism. In fact the Sanskrit word, Sutra, literally means thread and is a antecedent of the word suture. The Sutras not only bound Buddhism together but sutured together the philosophies of China with itself as well. Much like the appreciation of a new art form, Buddhism was not only accepted by the Chinese culture, but Buddhism itself also went through some adaptations to become part of the Chinese culture. In a sense a new Buddhism arose from the act of understanding Daoism and Confucianism."

Tags:religion, east-asian cultures, philosophy confucianism

Abstract
This paper examines the differences between Chinese Buddhism and the Buddhism of any other Asian country. The author stresses that politics has played a role in determining the shape of Chinese Buddhism. The paper relates that the existence of Buddhist monasteries in China under the T'ang and Ming dynasties owes much to the political power of Buddhism in Chinese history.

From the Paper
"Buddhism in Chinese History: The Example of Politics and Religious Conflict under the T'ang and Ming Dynasties Introduction Any study of Chinese Buddhism must address the degree to which Chinese social, political and cultural forces have shaped Buddhism in China in ways that make it different from the Buddhism of any other Asian country. In researching for this paper, I was surprised by the degree to which politics has played a role in determining the shape of Chinese Buddhism. Even the existence of Buddhist monasteries in China, as will be seen, owes much to the political power of Buddhism in Chinese history."

Tags:buddhism, china, religion

Abstract
This paper deals with the various reasons that Buddhism entered China. It talks about the help the religion received from the government and the hindrances it had to overcome to become the major force it is today in China.

From the Paper
"For most of history, China has been described as an extremely unified country, in both culture and political aspects. This was furthered by the fact that China was isolated and insulated from alien thoughts and beliefs, even though there was minimal contact by way of the Silk Road and from India. When Buddhism made its appearance in China, it brought with it a view of the outside world that was foreign, inviting, and challenging. While bringing new ideas, it at the same time brought up cultural, social, political, and religious challenges that had to be addressed and changed to fit Chinese life in order to be accepted."

Tags:buddhism, china, religion, culture, tradition, population, society

Abstract
This paper examines the appeal of Buddhism in the historical context of the Period of Division. It explains that Buddhism's rise was answering the needs and desires of both the people and the rulers, especially foreign rulers, in a period of instability and in competition with the past dominated by Confucianism and organized Daoism. There is also the dialectic between its new content as a foreign religion and its sinicization, as both can account for its success in China.

From the Paper
"The Period of Division in Chinese history spreads between 220 and 589 A.D. The period is marked by wars, successions of small kingdoms, and great political instability and misery for the people. It is also the period of nomadic invasions. Buddhism exerted a great appeal to the Chinese during this period, became dominant at least in the north, and firmly established itself alongside Confucianism and Daoism as the main religions or schools of thought in China. What are the reasons behind its popularity during this period?"

Tags:china

Abstract
This paper discusses the life and influence of the Buddhist activist monk, Taixu. It describes how he was profoundly affected by China's experience of World War I and the suffering of ordinary Chinese and what he did to improve the situation. In particular, the paper discusses how Taixu improved Buddhism, in order to improve the life of ordinary people in China.

Table of Contents:
Introduction
Improving Buddhism, Improving China
Concluding Remarks

From the Paper
"What was observed as a New Buddhist Movement in China after the Communist Revolution of 1949 was still remarked upon by observers and associated with Taixu after his death. (See Callahan 1952) Taixu had hoped for a Buddhism that was national, transnational, public and populist, as needed well educated and otherwise prepared monks and outlets suiting lay people who wanted to create an improved society. Taixu could not imagine what lay in store for the Chinese in the decades after his death. In 1950, his disciplines saw his writings published, and then all things of the kind were steadily discouraged. In 1989, there was renewed interest in Taixu and his followers, in a rather glorified rendition of Taixu, despite his failure to ever gain leadership of the Chinese Buddhist Association. The regime backed several volumes of his works that were reprinted in various languages, as though the People's Republic of China had never opposed its spiritual authorities, the competing network in the Buddhist establishment."

Tags:monks faith, Lu Peilin

Abstract
This paper examines the acceptance of Buddhism into the Chinese culture and describes its growth and effects on the Chinese people. The author shows how Buddhism reached levels of tremendous popularity among all social classes and was allowed to become too powerful in the eyes of the state; resulting in the political dissolution of the religion and a large amount of its infrastructure.

From the Paper
"While the acceptance of Buddhism into Chinese culture was a gradual process, it eventually came to be embraced by the Sui and early Tang dynastic rulers as a tool which would help unify an empire which had previously been divided into North and South political entities. Buddhism reached levels of tremendous popularity among all social classes of Chinese civilization through its localized hierarchical structure and its ability to provide answers for questions which were not answered by the fundamental Chinese religions of the time, Taoism and Confucianism. Through its economic and political influence Buddhism became so powerful the state was required to intervene and dissolve the monastic structure for the greater good of China. This paper will identify the primary reasons for the rapid rise of Buddhism during the Sui and Tang dynasties, interpret what made Buddhism so successful economically at its height, and finally, discuss the fall of the religion during the Tang dynasty. This examination will prove three specific concepts related to Buddhism's rise and fall between the Sui and Tang. First, that Buddhism was a convenient tool which was methodically used by the Sui to take advantage of the fragmented social condition of the country and politically unite China. Second, how the rapid growth and subsequent dominance of the religion was a result of economic and political autonomy afforded by the poor management of religion by the early Tang dynasty. Finally, it will be proven that this autonomy allowed Buddhism to become too powerful in the eyes of the state; resulting in the political dissolution of the religion and a large amount of its infrastructure.
"While there is an abundance of evidence supporting the fact that Buddhism had been in existence in China as early as 130AD, there are no records of its impact on Chinese life and thought until near the end of the third century . It was not until the economic, social and political disunion of the once dominant Han Empire that Buddhism was able to spread throughout the Chinese world. Through the time of the Northern and Southern Dynasties the religion gained popularity among the peasantry as well as elite members of society despite periodic suppressions from emperors who were not in favour of the relatively new faith. When the Sui dynasty was proclaimed in North China during 581, the emperor Wen di made immediate plans to conquer the South and command a unified China. It was not until 589 that his armies defeated the Chen forces at Nanking to form a politically unified China. Indeed, many problems lay ahead in truly unifying the new empire as more than one hundred and fifty years of social, political and religious practices had been separately cultivating between North and South. The practice of Buddhism, however, was an ideology shared by both North and South and one which crossed class divisions, enjoying popularity among peasantry and elites alike. As stated by Wright, "Buddhism would commend itself to the reunifying dynasty of Sui, and to its successor, the great Tang, as an instrument for knitting together two cultures", in referring to North and South differences. Indeed, part of the appeal to the Sui emperor must have been the universality of Buddhism; a concept which did not place foreigners at a disadvantage when compared to native Chinese, as Confucianism did. Recognizing this as a valuable political tool which could be used to unify his new empire, Wen di quickly converted to Buddhism soon after his conquest and subsequently made the declaration of himself as a Cakravartin King, a monarch who would defend the Buddhist faith with military force. As devout supporters of Buddhism as the Sui and early Tang were, they were careful to restrict some of the functions of the church, lest the religion gain too much power (referred to by Wright as "imperium in imperio", a principle defined as "an organization operating against the organization within which they seemingly reside") . Early Tang tendencies directed toward Buddhism, such as regulating the issuance of land titles, sales of ordination certificates, the compilation of a Buddhist canon, and utilization of a clerical examination system for prospective monks, effectively bureaucratized the religion within Tang rule. This careful administration allowed the state to remain the primary source of political and social order while still allowing the religion to flourish in accordance with the political mandates of the time. Unfortunately, this system proved unsustainable and the Tang emperors' devout patronage to the religion would create what Fairbank refers to as an "imperial Buddhism" whereby the monasteries began to assume the role of substantial landowners wielding increased social and economic influence, threatening those of the state."

Tags:culture, Sui, Tang

Abstract
This paper will argue that the effect of the introduction of Buddhism in China and Japan was completely different, given the distinct political and cultural contexts of the two countries.

Abstract
This paper examines how Buddhism came to China and what main problems pertaining to assimilation greeted it once it arrived. Specifically, the paper considers when exactly Buddhism made its appearance, what factors in China made it possible for it to establish a toe-hold and what arguments were leveled against it by Confucian opponents. Additionally, it addresses the obstacles the state offered. In the final analysis, the story of Buddhism in ancient China is a story of extraordinary resiliency and perseverance.

From the Paper
"How did Buddhism come to China and what were the main problems of assimilation associated with its introduction there? The following paper will look at how Buddhism came to China and what main problems pertaining to assimilation greeted it once it arrived. Specifically, the paper will look at when exactly Buddhism made its appearance, what factors in China made it possible for it to establish a toe-hold (the role of the Northwestern Purists will be touched upon directly), and what arguments were leveled against it by Confucian opponents - as well as what obstacles the state offered. In the final analysis, the story of Buddhism in ancient China is a story of..."

Tags:buddhism, china, history

Abstract
This paper examines how Buddhism came to China, and what were the main problems of assimilation associated with its introduction into the country. The paper describes how Buddhism's assimilation into China and its culture was a long process. Furthermore, the paper discusses how Chinese culture rendered simpler and more pragmatic the highly speculative and analytical doctrines of early Buddhism.

From the Paper
"This paper will examine how Buddhism came to China, and what were the main problems of assimilation associated with its introduction into the country. Buddhism's assimilation into China and its culture was a long process, but it can be concluded that Buddhism interacted through the centuries "with all levels of Chinese culture: with literary and philosophical traditions, with economic and political institutions, with mores and behavioral norms, with indigenous traditions in art and architecture, with the religions of all classes and of all subcultures in China" (Wright, 2). Furthermore, "Chinese culture rendered simpler and...""

Tags:buddhism, china, adaptation