Show Summary Details

Page of

PRINTED FROM OXFORD FIRST SOURSCE (www.oxfordfirstsource.com). (c) Oxford University Press, 2013. All Rights Reserved. Under the terms of the licence agreement, an individual user may print out a PDF of a single chapter of a title in Oxford FIRST SOURCE for personal use (for details see Privacy Policy and Legal Notice).

date: 31 July 2021

Abstract and Keywords

When Buddhism reached China it encountered an already established civilization with deeply rooted literary and intellectual traditions. In addition, the scholarly elite of China was somewhat hostile to “foreign” influence. On the other hand, in the troubled times that followed the fall of the Han dynasty in 220 CE, Buddhism’s promise of a better hereafter proved a powerful draw among common people, while some rulers of the regional dynasties that replaced the Han saw in Buddhism a way to buttress their authority. Finally, Chinese intellectuals looked to it as a new source for magical elixirs of longevity or immortality (a path down which Taoism had already traveled by this time) and of metaphysical speculation. Major translation projects were undertaken in the period 200–500 CE, and knowledge of Buddhism spread through these texts and through the building of temples and the founding of Buddhist communities of monks. By the 400s Buddhism had become established widely enough to cause concern among traditionalist Chinese, especially among the Confucian scholarly elite, and to provoke counterattacks in the form of government persecution in the north and of tracts attacking the faith in the south.

The following text, whose author and exact date of composition are unknown, takes the form of a Buddhist answer to some of the common lines of attack contained in such tracts. From that internal evidence, and knowing something about the reaction against Buddhism in China, we can safely assert that it comes from southern China during the fifth century CE. In order to win the Chinese over to Buddhism, the followers of the new faith had to address, among other things, significant aspects of existing Chinese culture—for example, the importance of ancestor worship and of the five relationships of Confucianism. The author pursues one of the logical lines to take when recommending something new to a culture: He argues that the practice of Buddhism is compatible with traditional Chinese values and that the ideas in Buddhist texts are similar to those in the Chinese classics. Buddhism, he asserts, complements and extends Chinese cultural practices rather than contradicting them.

From Mou Tzu in The Disposition of Error by DeBary, et al., Sources of the Chinese Tradition, 274–80. Copyright © 1960 Columbia University Press.

Access to the complete content on Oxford First Source requires a subscription or purchase. Public users are able to search the site and view the abstracts and keywords for each book and chapter without a subscription.

Please subscribe or login to access full text content.

If you have purchased a print title that contains an access token, please see the token for information about how to register your code.

For questions on access or troubleshooting, please check our FAQs, and if you can''t find the answer there, please contact us.