4:12 PM | Posted by seangkhun
The Spread of Buddhism Outside of India
The Spread of Buddhism Outside of India
His advocacy of Buddhism was one of the primary reasons for the spread of the tradition into Southeast Asia, He sent teams of missionaries all over the Indian sub-continent, and to Sri Lanka, Burma, and other neighboring areas. Due to Ashoka's influence and personal power, the missionaries were generally well-received in the countries they visited, and they were often successful in convincing people to convert to Buddhism. One of the most successful of the missions he sponsored was led by his son Mahinda, who traveled to Sri Lanka along with four other monks and a novice. According to Buddhist tradition, the mission was so successful that the king of Sri Lanka became a Buddhist, and Mahinda then supervised the translation of the Theravada canon (written in the Pali language) into Sinhala. He also helped to found a monastery that was named the Mahavihara, which became the main bastion of Theravada orthodoxy on Sri Lanka for over 1,000 years.
It is unclear exactly when Buddhist first arrived in East Asia. China was the first country in the region to record contact with Buddhism: a royal edict issued in 65 C.E. reports that a prince in what is now northern Kiangsu Province performed Buddhist sacrifices and entertained Buddhist monks and laypeople. The earliest Buddhists in China were probably from Central Asia, and for centuries Buddhism was widely perceived as a religion of foreigners.
In 148 C.E. a monk named An Shih-kao, from the Central Asian kingdom of Kusha, began translating Indian Buddhist texts into Chinese in Lo-yang, which was to become the capital of the later Han dynasty. An Shih-kao and a number of other monks (mostly from Central Asia) translated about thirty Buddhist texts during the next three decades. The early translators used a translation system termed "matching concepts" (ko-i), which was to have important ramifications for the development of Chinese Buddhism. Realizing that China had a highly developed culture and that Chinese tended to view people from other countries as uncouth barbarians, the early translators used indigenous terminology--particularly Taoist terminology--to translate Sanskrit technical terms. One result of this practice was that it made many foreign ideas more palatable to Chinese readers, but it also inevitably colored the translations to such an extent that for the first few centuries after Buddhism's arrival in China, many Chinese believed it to be another version of Taoism.
In later centuries, Chinese Buddhism developed its own identity, and from China Buddhism was passed on to Korea and Japan. In 552, according to the Nihonshoki, the Korean state of Paekche sent Buddhist texts and images to Japan, hoping to persuade the Japanese emperor to become an ally in its war with the neighboring state of Silla. Some members of the Soga clan wanted to worship the buddha as a powerful foreign god (kami), hoping by this to gain influence by associating themselves with what they believed to be a deity of the powerful Chinese empire. The early Japanese interest in Buddhism was mostly connected with purported magical powers of buddhas and Buddhist monks, but after the emperor Yomei (r. 585-587) converted to Buddhism the Japanese began to travel to China in order to study with Buddhist teachers there, and indigenous Buddhist schools developed in Japan.
Yomei's son Prince Shotoku (574-622) enthusiastically propagated Buddhism. He is credited with building numerous Buddhist temples and with sponsoring Japanese monks to travel to China for study. He is also the author of commentaries on three Buddhist texts. In later times he was viewed in Japan as an incarnation of the bodhisattva Avalokiteshvara.
During the reign of the Tibetan king Trisong Detsen (740-798), the Indian scholar Shantarakshita traveled to Tibet, but opposition from some of the king's ministers forced him to leave. Before departing, he urged the king to invite the tantric adept Padmasambhava. Upon his arrival in Tibet, Padmasambhava claimed that Shantarakshita's efforts had been frustrated by the country's demons. Padmasambhava then challenged the demons to personal combat, and none were able to defeat him. This so impressed the king and his court that Shantarakshita was invited back at Padmasambhava's urging, and the first monastery in Tibet was built at Samye. This marked the beginning of the "first dissemination" of Buddhism to Tibet, which ended when the devout Buddhist king Relbachen (815-836) was assassinated.
His death in 836 marked the beginning of an interregnum period for Tibetan Buddhism, which ended in 1042 when Atisha (982-1054, one of the directors of the monastic university of Nalanda, traveled to Tibet. This is considered by Tibetan historians to mark the beginning of the "second dissemination" of Buddhism to Tibet. Atisha was so successful in bringing the dharma to Tibet that Buddhism quickly became the dominant religious tradition in the country.
Today Buddhism continues to flourish in Asia, despite such setbacks as the suppression of religion in China since the inauguration of the People's Republic of China. The current government follows Karl Marx's notion that religion is "the opiate of the masses" and an impediment to social development. In recent years government persecution of Buddhism has eased somewhat, and currently it is enjoying increased support from the Chinese populace. The government is also allowing young people to become ordained as Buddhist monks and nuns.
Buddhism is becoming increasingly popular in Western countries, and a number of prominent Buddhist teachers have established successful centers in Europe and North America. The Dalai Lama, Thich Nhat Hanh, Sogyal Rinpoche, a number of Zen masters (roshi), and Theravada meditation teachers have attracted substantial followings outside of Asia, and books and articles about Buddhism are appearing with increasing frequency in Western countries.
The Spread of Buddhism in Asia
Originally published as part of
Berzin, Alexander. Buddhism and Its Impact on Asia.
Asian Monographs, no. 8.
Cairo: Cairo University, Center for Asian Studies, June 1996.
Although Buddhism never developed a missionary movement, Buddha's teachings nevertheless spread far and wide on the Indian subcontinent and from there throughout Asia. In each new culture it reached, the Buddhist methods and styles were modified to fit the local mentality, without compromising the essential points of wisdom and compassion. Buddhism, however, never developed an overall hierarchy of religious authority with a supreme head. Each country to which it spread developed its own forms, its own religious structure and its own spiritual head. The most well-known and internationally respected of these authorities at present is His Holiness the Dalai Lama of Tibet.
There are two major divisions of Buddhism. The Hinayana, or Modest Vehicle, emphasizes personalliberation, while the Mahayana, or Vast Vehicle, stresses working to become a fully enlightened Buddha in order to be best able to help others. Each has many sub-divisions. At present, however, three major forms survive: one Hinayana, known as Theravada, in Southeast Asia, and two Mahayana, namely the Chinese and Tibetan traditions.
The Theravada tradition spread from India to Sri Lanka and Burma in the third century BCE, and from there to Yunnan in southwest China, Thailand, Laos, Cambodia, South Vietnam and Indonesia. Pockets of Indian merchants practicing Buddhism were soon found on the coast of the Arabian Peninsula and even as far as Alexandria, Egypt. Other forms of Hinayana spread from that time to modern-day Pakistan, Kashmir, Afghanistan, eastern and coastal Iran, Uzbekistan, Turkmenistan and Tajikistan. These were the ancient states of Gandhara, Bactria, Parthia and Sogdia. From this base in Central Asia, they spread further in the second century CE to East Turkistan (Xinjiang) and further into China, and in the late seventh century to Kyrgyzstan and Kazakhstan. These forms of Hinayana were later combined with Mahayana aspects that also came from India so that Mahayana eventually became the dominant form of Buddhism in most of Central Asia.
The Chinese form of Mahayana later spread to Korea, Japan and North Vietnam. Another early wave of Mahayana, mixed with Shaivite forms of Hinduism, spread from India to Nepal, Indonesia, Malaysia and parts of Southeast Asia starting in about the fifth century. The Tibetan Mahayana tradition, which, starting in the seventh century, inherited the full historical development of Indian Buddhism, spread throughout the Himalayan regions and to Mongolia, East Turkistan, Kyrgyzstan, Kazakhstan, northern Inner China, Manchuria, Siberia and the Kalmyk Mongol region near the Caspian Sea in European Russia.
The Manner in Which BuddhismSpread
The expansion of Buddhism throughout most of Asia was peaceful and occurred in several ways. Shakyamuni Buddha set the precedent. Being primarily a teacher, he traveled to nearby kingdoms to share his insights with those who were receptive and interested. Likewise, he instructed his monks to go forth in the world and expound his teachings. He did not ask others to denounce and give up their own religion and convert to a new one, for he was not seeking to establish his own religion. He was merely trying to help others overcome the unhappiness and suffering that they were creating for themselves because of their lack of understanding. Later generations of followers were inspired by Buddha's example and shared with others his methods that they found useful in their lives. This is how what is now called "Buddhism" spread far and wide.
Sometimes the process evolved organically. For example, when Buddhist merchants visited and settled in different lands, some members of the local populations naturally developed interest in these foreigners' beliefs, as with the introduction of Islam to Indonesia and Malaysia. Such a process occurred with Buddhism in the oasis states along the Silk Route in Central Asia during the two centuries before and after the common era. As local rulers and their people learned more about this Indian religion, they invited monks from the merchants' native regions as advisors or teachers and, in this manner, eventually adopted the Buddhist faith. Another organic method was through the slow cultural assimilation of a conquering people, such as the Greeks into the Buddhist society of Gandhara in present-day central Pakistan during the centuries following the second century BCE.
Often, however, the dissemination was due primarily to the influence of a powerful monarch who had adopted and supportedBuddhism himself. In the mid-third century BCE, for example, Buddhism spread throughout northern India as the result of the personal endorsement of King Ashoka. This great empire-builder did not force his subjects to adopt the Buddhist faith. But by posting edicts engraved on iron pillars throughout his realm exhorting his people to lead an ethical life and by following these principles himself, he inspired others to adopt Buddha's teachings.
King Ashoka also actively proselytized outside his kingdom by sending missions to distant lands. On some occasions, he acted upon the invitation of foreign rulers, such as King Tishya of Sri Lanka. On others, he sent monks as envoys at his own initiative. These visiting monastics, however, did not forcefully pressure others to convert, but simply made Buddha's teachings available, allowing people to choose for themselves. This is evidenced by the fact that in such places as South India and southern Burma, Buddhism soon took root, while in others, such as the Greek colonies in Central Asia, there is no record of any immediate impact.
Other religious kings, such as the sixteenth century Mongol potentate Altan Khan, invited Buddhist teachers to their realm and proclaimed Buddhism the official creed of the land in order to help unify their people and consolidate their rule. In the process they may have prohibited certain practices of non-Buddhist, indigenous religions and even persecuted those who followed them, but these heavy-handed moves were primarily politically motivated. Such ambitious rulers never forced their subjects to adopt Buddhist forms of belief or worship. This is not part of the religious creed.
If Shakyamuni Buddha told people not to follow his teachings out of blind faith, but to examine them carefully themselves before accepting them, how much less so should people accept Buddha's teachings out of coercion from zealous missionaries or royal decree. Thus, for instance, when Toyin Neiji in the early sixteenth century CE tried to bribe Eastern Mongol nomads into following Buddhism by offering them livestock for each verse they memorized, people complained to the highest authorities. In the end, this overbearing teacher was punished and exiled.
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