Analysis of Han Yu’s Memorial In Chinese history, Han Yu’s “A Memorial on the Relic of the Buddha” emerges as a pivotal critique against Buddhism within the Tang dynasty, marking a significant moment in the discourse on religion, tradition, and governance. Through his dissent, Han Yu not only challenges the prevailing religious norms but also suggests a reevaluation of Confucian values in the face of Buddhist influence. Han Yu’s memorial stands as an influential document that intricately weaves traditional Confucian critique with bold confrontation, reflecting broader historical criticisms of Buddhism by challenging its doctrinal foundations, societal impact, and imperial endorsement. Additionally, Han Yu employs Confucian rhetoric to question …show more content…
Firstly, Han Yu’s memorial serves as a poignant reflection of the broader historical criticisms of Buddhism within Chinese discourse, articulating concerns over its foreign origins and the perceived decline of traditional Confucius values like filial piety and social order. By positioning Buddhism as an alien influence that diverged from the foundational teachings and legends of sage kings and philosophers (the anaphora at the beginning showcasing the successful reigns of the sage kings), Han Yu not only underscores the religion’s outside origin but also questions its compatibility with the moral and ethical fabric of Chinese society (355-356). This repetitive and anaphoric critique indicates a recurring skepticism towards Buddhism, suggesting that its practices and doctrines, while well-intentioned, are at odds with the core principles of …show more content…
To dive deeper, Han Yu’s argumentative approach is most vividly displayed in his nuanced argument towards critiquing the emperor’s support for Buddhism and the broader acceptance of its institutional practices. By employing a delicate rhetorical balancing act, Han Yu articulates his dissent within the bounds of loyalty and perceived respect for the imperial authority through sayings of “Your Majesty” and referring to himself as “Your humble servant” for example, thus avoiding direct confrontation in an insulting manner (356). Conversely, his argument is clearly rooted in Confucian ideals, appealing to the emperor’s sense of responsibility towards upholding the societal harmony and moral righteousness supported by ancient Chinese philosophy. Through logic and strategic references to prior history, Han Yu positions the glorification of Buddhism not as an act of piety but as a deviation from righteous governance
Discovered in 1974 a group of farmers digging wells near Xi'an, China stumbled upon the tomb of Qin Shi Huang which is located 22 miles east of Xian Shi Huangdi. (259 BC - 210 BC), the first emperor of China, inherited the throne at the age of 13, when construction of his tomb began. He was responsible for several immense construction projects built by his people, including the Great Wall of China. The laborers came from three groups of people, craftsmen, prisoners and people who were repaying a debt. Sima Qian, a great historian who wrote in early Han dynasty, offered archeologists great insight on the mausoleum's construction. We learned from him that the tomb is huge. Moreover, booby traps with automatic-shooting arrows and crossbow booby traps were
Since the introduction of Buddhism into China, it was not well received by the population as its foreign beliefs clashed with pre-existent principals of Confucianism and Taoism. On top of that, it was alienated by the Confucianism-based government in the late Han Dynasty. All in all, Buddhism was not a common nor a popular religion throughout China at first. Nevertheless, this all changed after the rise of the Tang Dynasty. There is no doubt that Buddhism and the Tang administration under Wu’s reign formed a critical symbiotic relationship with one another. Buddhism played a pivotal role in justifying Empress Wu’s rule. She enthroned herself as the monarch of China, an extraordinarily difficult achievement for a woman in a male-dominant society, by associating herself with Buddhism: proclaiming herself as the Maitreya and that she will bring an utopian era for the Chinese. (Smarr, 17 Feb. 2012) At the same time, Buddhism benefitted handsomely from government support, as monasteries are exempted from tax and that they are financially supported by the state, as seen in A Pilgrim’s Visit to the Five Terraces Mountains, which ultimately resulted in the substantial growth in attraction of Buddhist converts and Buddhism itself. Wu’s extensive support of the religion with ostentatious gifts and donations contributed to the rapid proliferation of Buddhism. Evidently, the mutually benefitting relationship between Buddhism and the state are crucial to each other’s survival during Wu’s sovereignty, but to what extent did her financial support (donations to monasteries) of Buddhism bettered the government overall?
Confucius was a philosopher, political intellect and an educator whose philosophies have significantly prejudiced not only the Chinese principles but the entire world evolution. He lived through the “Spring” and “Autumn” epoch of Chinese history, when east central China was separated over a dozen fighting states. The inordinate ailment and grief he saw swayed his political thoughts, which highlighted command, grading and the rule of a compassionate self-governing state.
This East Asian study will define the historical and literary elements of Chinese xenophobia, the regionalism of Chinese Taoism, and the importance of The Great Anti-Buddhist Persecution in the writings of Han Yu. Han Yu (768-824) defines the religious xenophobia that is attributed to Chinese culture during the Tang Dynasty, which reflects the policies of the Great Anti-Buddhist Persecution under Emperor Wuzong. These values were generated through regional prominence of Anti-Buddhist propaganda that was defined through a predominantly Taoist and Confucian religious culture in China. Han Yu defines the overarching anti-Buddhist propaganda that diminishes the power of leaders, which perceived Buddhism as a “tribal” religion that had corrupted Chinese officials and Emperors. The Great Anti-Buddhist Persecution was a major part of religious xenophobia during the late 8th and 9th centuries that reflected an intolerance for religious diversity. In essence, an analysis of Chinese xenophobia, the regionalism of Chinese Taoism and Confucianism, and the importance of The
Wu Zhao, the first female emperor of China, rose to power during the Tang Dynasty and her active role with Buddhism fabricated a perpetual impact in the Chinese society as a whole. There is no doubt that Buddhism and the Tang administration, under Wu’s reign, formed a symbiotic relationship with one another. She is considered to be one of the most prominent advocators of the religion during the era. Her efforts to spread of Buddhism and the monetary support help Buddhism to expand throughout the people significantly, which provide the religion another source of financial income to spread even further. Regardless of Empress Wu’s intention, she has furnished the religion in numerous ways, but what did she receive in return? This proposes the question: To what extent did Empress Wu’s support of Buddhism, politically and financially, help Wu and better her empire overall?
Walking into the Hall of the Buddhas, there was a sense of peace and guidance lingering inside me. The seated Bodhisattva, of the Northern Wei dynasty (386-534), CA.480, from the Yungang, Cave xv, Shani Province, made of sandstone, guarded the entrance. At first, I thought it was a time to be disciplined, but the transcending smile from the statue was a delicate fixed gesture that offered a feeling of welcome. It was not a place to confess your wrongdoings; neither was it a place for me to say, “Buddha I have sinned.” It was a room to purify the mind, the mind that we take for granted without giving it harmony. There was a large mural decorating the main wall called “The Paradise of Bhaishajyaguru”(916-1125). I sat down wandering if the artist of the portrait knew that his work would one day be shared on this side of the world, in my time. Much like Jesus Christ and his followers, the mural is a painting of healers and saviors. It was a large figure of the Buddha of medicine, (Bhaishajyaquru) surrounded by followers of Bodhisattvas, Avalokiteshvara, and Mahosthamaprapta with twelve guardian generals who have pledged to disseminate the Buddha’s teaching (Tradition of Liao 916-1125, Metropolitan Museum wall plaque).
The Qing Dynasty continued from the Ming Dynasty. The type of Buddhism that is portrayed in China is Mahayana Buddhism. Mahayana is the cultivation of one and everyone else reaching nirvana or near enlightenment. Looking at “Seated Buddha” (image2) from the Qing Dynasty, this image of Buddha reminds us of the teachings of Buddha but is a portrayal of a Chinese version during the Qing Dynasty. Both images reflect the distinctly different geographical and theological origins of India and
...ues and morals of both religions to demonstrate how Buddhism is a parasite and is out to interfere intentionally with Confucianism, the dynasty, and the society. Not only does Han Yu utilize institutional religion to his advantage, he also applies the idea of religion and state with Buddhism and the Tang Dynasty. He uses this theme in the sense that Buddhism and the dynasty can not go hand in hand, for the religion brings nothing but destruction for the bureaucracy and the emperors. By indicating that the religion lead the emperors astray, Han Yu manipulates the people to presume that Buddhism conveys detrimental values and should be eradicated. Even though Han Yu’s portrayal appears to be accurate, he does not consider any factual evidences and simply takes into account the changes that occurred because of Buddhism as being the cause of the demise.
Xuanzang was a highly educated Buddhist monk from China, who in 629 C.E. made the long and treacherous journey along the Silk Road to India. His main objectives in his sixteen years away from home were fundamentally religious; he only wanted to study more complete scriptures to answer questions he had, which he deemed unsolvable in his own country. It is important to understand Xuanzang’s own position within the Chinese society and the type of situation it was in: Chinese Buddhists had many disagreements
“The whole character of Chinese popular religion flows in the direction of plethora of rituals and obligations without much discernable doctrinal underpinning” (Corduan, 2012, p.410). The Chinese popular religion has gravitated away the gods of Buddha and Daoism and captured the philosophy of luck and materialism (Corduan, 2012), while it “is less concerned with philosophical issues and
Cao Xueqin’s Story of the Stone is a classic in Chinese literature, showcasing the life and exploits of the wealthy Jia clan during the feudal era. Through Cao’s depiction, the reader is afforded a glimpse into the customs and lifestyle of the time. Chinese mode of thought is depicted as it occurs in daily life, with the coexisting beliefs of Confucianism and Taoism. While the positive aspects of both ideologies are presented, Cao ultimately depicts Taoism as the paramount, essential system of belief that guides the character Bao-yu to his eventual enlightenment. As was the case in China, Cao depicts the two forms of belief existing alongside one another, and not necessarily practiced exclusively to one another.
Confucianism is a philosophy and way of life formed in China by Confucius, an early Chinese philosopher. It began as a simple concept with ideals of personal virtue, simple filial piety, and basic gender distinctions and social inequalities. But, over time with the emergence of Neo-Confucianism it began to transform into a way of life that was degrading towards women with certain hostilities towards rivaling religions. In its early period, from around 500 B.C.E to the Common Era, Confucianism changed in that it became the leading belief system and a major part of Chinese tradition. From the transition into the Common Era to the end of the Classical time period, Confucianism was altered because of a loss of popularity following the collapse of the Han dynasty and the corruption in the governing political system. In its ending period, the post-classical era, Confucianism underwent perhaps its biggest adjustments with the emergence of Neo-Confucianism. The ideas and virtues presented in the “rebirth of Confucian philosophies” of intolerance of foreign religions and extreme filial piety...
Chinese artwork is a form that contains and demonstrates many different meanings and morals that can be linked back to not only religion, but the overall meaning of life. This paper will discuss the sculpture titled Seated Buddha and how it represents peace, enlightenment, and the overall importance of how these two components influence the mindset of the people involved in the Buddhist religion. The Seated Buddha was created between the 5th and 6th century in China. The artist of this piece is unknown, but this does not hinder us at all from seeing what the artist was trying to portray through the different aspects that they included in the Seated Buddha sculpture. This piece is crafted from stone and a chisel was then used to create the
Hong, Andrew. "Confucianism and Filial Piety." Andrew Hong, Reformed Second Generation Chinese Ministry. N.p., 5 May 2008. Web. 2 Nov. 2013. .
Even though Taoism and many other folk religions have shaped the Chinese mind, Confucianism remains, by any historical measure, its chief mentor” (Novak 113). Therefore, since the two religions grew up together, there are similarities, such as their views on humans, attempting to find harmony in life and in nature, and serve as guides for their followers through self-cultivation and improvement techniques. Confucianism believes that their congregation should have human conduct over the idea of God in their lives, whereas Taoism is formed on the belief that its congregation should create a relationship with nature. This is pointed out by Smith in Experiencing the World’s Religions, “Confucius represents the classical, Lao Tzu the romantic; Confucius stresses social responsibility, Lao Tzu praises spontaneity and naturalness; Confucius focus is on the human, Lao Tzu’s on what transcends the human” (Smith 218).