Spread of Buddhism DBQ – sample

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Analysis / The responses to Buddhism in China between 220 and 845 CE depended on the level of stability that the government provided. Between 220 and 570 while instability and chaos characterized China, responses to Buddhism were generally positive and the religion spread; however after 570 when the imperial order was restored, attitudes toward Buddhism turned negative.
Between the Han and Sui dynasties, Buddhism was typically praised for its ability to provide emotional comfort to people disillusioned by the collapse of government. Buddha outlines the basic tenets of Buddhism in his sermon on the Four Noble Truths. Here, he declares that while life is filled with suffering, suffering can be overcome by following Buddhist teachings. (Doc1). This acknowledgement of hardship but hopeful message likely appealed to large numbers of people who were struggling in difficult times. The application of these Buddhist beliefs can be seen in Zhi Dun’s statements about a nirvana. Zhi Dun stresses that faith in Buddhism can promise nirvana in the afterlife (Doc2). This focus on sincerity and the peace would have been particularly attractive as foreign barbarians worked to destroy Chinese society. Although Buddhism seems highly regarded during this era of political turmoil, some Chinese likely clung to their traditions and viewed Buddhism with skepticism. But as seen in the “Disposition of Error,” Buddhism was frequently argued to be a favorable addition to the Chinese philosophical tradition because of its emphasis on moral growth (Doc3). This reflects the positive attitudes that the Chinese had during this period. However, it is unclear to what extent the lower classes of China mirrored this respect for Buddhism.
As imperial authority was restored by the Sui dynasty, opinions on Buddhism gradually turn negative and fully dismiss the religion by the end of the Tang dynasty. Han Yu writes that Buddhism could not be useful because of its roots outside of China, in fact saying that “Buddha was a man of barbarians.” Han Yu rejects Buddhist dress and customs because of how dissimilar they are to Chinese culture (Doc4). It seems that as the imperial government reinstituted order and the Confucian exam system, the emotional warmth taught by Buddhism was no longer needed. In the early ninth century, ZongMi offers a tempered response, noting that Buddhism and the Chinese philosophies all have their merits (Doc5). In fact, ZongMi’s need to defend Buddhism and show similarities between Buddhism and Confucianism is indicative of a growing negativity toward Buddhism. The view of Buddhism during the Tang era is no more evident than in Emperor Wuzong’s edict. Emperor Wuzong notes that Buddhist monasteries are robbing China of valuable, productive workers and land (Doc6). His statement is reflective of the growing discontent with Buddhism’s presence in China after government authority was established.
Attitudes toward Buddhism varied greatly depending the time period of the response. In times of chaos, the Chinese generally supported Buddhism due to the emotional support it provided, while during times of stability, Buddhism was viewed as foreign.