12HIST 115 Annotated Bibliography Buddh

12
HIST 115 Annotated Bibliography:
Buddhist Influence on Ancient China
Kyami Clarke
HIST 115 6380 World History I (2218)
Professor Norman Rothman
September 4, 2021

HIST 115 Annotated Bibliography: Buddhist Influence on
Ancient China
Guang, Xing. “Buddhist Impact on Chinese Culture.” Asian
Philosophy 23, no. 4 (2013): 305–22. Accessed September 4,
2021. https://doi.org/10.1080/09552367.2013.831606
According to Xing Guang, Confucianism, Daoism, and
Buddhism are the three major philosophical systems in Chinese
traditional culture. The first two are aspects of Chinese culture,
while Buddhism is an Indian religion. Despite disagreements
between the three systems of thought, integration has become
the norm in the evolution of Chinese cultural thought. As a
result, Chinese culture has changed and developed with
Confucianism at its core and Daoism and Buddhism supporting
it by merging the three religions into one. Buddhism introduced
new concepts and thought to China, encouraging, among other
things, the development of Chinese philosophy, ethics, dialect,
poetry, arts, faiths, and common belief. However, Buddhism is
not a culturally confined religion. It incorporates and adapts
local culture and philosophy. Arthur Wright has already
compiled a historical overview of Buddhism's history in China
and its four eras of cultural engagement with Chinese culture.
Buddhism, like other religions, has a liberal mindset and
embraces whatever is good. Because of this mentality, The
Buddha advised his lay followers to contribute to the local gods,
an essential component of the culture. This method of thought
has had a profound effect on Buddhists and has vast
consequences for spreading Buddhism to other cultures. As a
result, Whenever Buddhism has been transmitted, it has
incorporated local cultures. Rather than causing conflict with
them. As a result, when it arrived in China, it became Chinese
Buddhism with Chinese cultural characteristics and color, as
Buddhism assimilated numerous Chinese cultural aspects.
Hanguang, Zhou. “The Positive Influence of BUDDHISM upon
the Development of Science and Technology in Ancient China.”
Philosophy Study 9, no. 4 (April 28, 2019): 217–22. Accessed

September 4, 2021. https://doi.org/10.17265/2159-
5313/2019.04.005
Zhou Hanguang disagrees with Joseph Needham's assessment
that "overall, its influence was highly inhibiting" and believes
Buddhism has made a constructive contribution and
significantly impacted the development of science and
technology in ancient China. Since the arrival of Buddhism in
China, only Great Vehicle books and thoughts have spread
widely and exerted a profound influence in large areas of the
country (except minority nationalities in Southwest China).
According to early Little Vehicle theory, Buddhism had a
tradition that kept it separate from secular society. When such a
tradition emerged and became actively involved in secular
society's everyday affairs, it was criticized by Great Vehicle
Buddhism. To a large extent, the current Buddhist research
community shares this viewpoint.
Buddhism adapted to Chinese civilization in a wide range of
ways, including, of course, the advancement of science and
technology. Science and technology play a significant role in
promoting productive social forces and economic development.
However, it is also a binding force that causes changes in
people's thinking and behavior patterns, necessitating
Buddhism's adaptation and integration. As a result, we could
say that the spirit of Buddhism actively entering secular society
provided a possibility for itself to participate in science and
technology actions; if so, we could also admit that Chinese
Buddhism's adaptability had turned such a possibility into
reality, as well as gained many significant scientific and
technological accomplishments.
Since it attracted many academics, Chinese Buddhism
constantly urged itself to constantly bring forth new ideas and
growth in practice. Such an acceptable thinking level reflected a
careful and detailed analysis of everything in the universe. It
embodied outstanding dissection and detailed inspection actions
of humankind psychology and a long-term exploration and
profound grasp of formal logic and dialectical thought of the

humankind thinking law.
Liu, Xinru. “A Silk Road Legacy: The Spread of Buddhism and
Islam.” Journal of World History 22, no. 1 (2011): 55–81.
Accessed September 4, 2021.
https://doi.org/10.1353/jwh.2011.0021
Xinru Liu illuminates that intellectuals investigating the
Buddhist tradition in Central Asia are reluctant to interact with
the area after the Muslim conquests in the late seventh and
initial eighth centuries. In contrast, those investigating the
state's history after the Muslim conquest are puzzled by the
region's perseverance of several pre-Islamic culture and ethnic
traits. Scholars familiar with Chinese historical writing on
Central Asia are sometimes cautious about wading into the vast
ocean of Persian and Arabic literature on the subject.
Buddhism was well-founded in two of Central Asia's regions
long before Islam arrived and spread there— Tukharistan and
Sogdiana became one of the most significant transit channels on
the caravans that delivered Chinese silks westward to India, as
well as the home of Central Asian Buddhists, who were vital in
the spread of Buddhism from South Asia to China.
By the first century C.E., the territory that included Tukharistan
and Sogdiana (the southern section of Transoxiana) had become
a critical crossroads where east-west routes joined north-south
routes. It had also developed into an important trade hub for
Chinese, Mediterranean, and Iranian commodities. Furthermore,
Buddhist missionaries from India, including some who planned
to continue to China, relocated to the area, putting them at the
heart of the economic activities. The highly successful fusion of
Indian, Iranian, and Greek aesthetic traditions.
According to Chinese sources, when Buddhists first arrived in
China during the Han era, some of the initial visitors were from
Sogdiana, not India, the Buddhist motherland. The Kushan
Empire ruled both northern India and Central Asia during the
period. In Chinese Buddhist literature, Kanishka, the most
powerful Kushan king who reigned between the first and second
centuries, is a well-known royal patron.

Sen, Tansen. “The Spread of Buddhism to China: A Re-
Examination of the Buddhist Interactions between Ancient India
and China.” China Report 48, no. 1 (February 2012): 11–27.
Accessed September 4, 2021.
https://doi.org/10.1177/000944551104800202
According to Tansen Sen, Buddhism originated in India in the
sixth century BCE, and by the first century C.E., it had spread
to China. Following the Han Dynasty's collapse in 220 CE,
Buddhist influence grew. Between the years 220-570 CE, China
endured political unrest and turmoil. Even though the Chinese
adopted Buddhism warmly between 200 and 1000 CE, and even
the imperial family promoted it, Confucian experts finally
rejected and criticized the religion.
The illustrious Chinese defended and supported Buddhism over
the first several centuries after it was introduced to China.
Mouzi praises Buddhism, claiming that “to compare the sages to
Buddha would be like comparing a white deer to a unicorn."
implying that while Buddhism is superior to Confucianism, the
two religions are still compatible. Early Chinese scholars
endorsed Buddhism, according to Mouzi's statements.
Mouzi, on the other hand, was a member of the upper class,
implying that the opinions articulated about Confucianism's
compatibility or superiority to Buddhism may not have applied
to the lower class. Zhi Dun, a Chinese scholar, author, and
confidant of Chinese aristocracy praised Buddhism as a path to
Nirvana, claiming that those who follow the Buddhist path and
serve the Buddha will be "enlightened in spirit" (Doc. 2).
Because Zhi Dun is an elite class member, he is unlikely to feel
personally endangered by invading Central Asian nomads. As a
result, his reasoning does not fully reflect the risks that the
lower classes face. Mouzi and Zhi Dun depict the comments of
higher-class scholars who backed Buddhism and its values.
From roughly 500 to 700 CE, Buddhism grew in popularity, and
the imperial family eventually came to support it. “The empress
dowager sent Huisheng...to obtain Buddhist texts,” according to
an account of Song Yun and Huisheng's trip.

According to the narrative, the imperial family supported
Buddhism, with the empress herself requesting Buddhist texts.
The emperor wished to adopt and understand Buddhist teachings
as Buddhism became more popular in China. Wu Zetian, another
empress, had the Fengxian cave erected for her, which houses a
magnificent 55-foot-tall Buddha statue flanked by two
bodhisattvas. The cave's depiction also demonstrates the
imperial family's appreciation for Buddhism. The statue's sheer
size underscores the Buddha's significance to the Chinese
people, particularly the empress. A diagram of Chang'an's
significant religious buildings, derived from Mark Edward
Lewis' China's Cosmopolitan Empire, shows that most of the
structures were Buddhist. According to the paradigm, Buddhism
was supported by the common people as well as the imperial
family. Religions such as Daoism and Zoroastrianism are seen
coexisting with Buddhism, demonstrating peace amongst
religions. With the restoration of China's imperial structure in
570 CE, the dynasty experienced almost universal support for
Buddhism among the imperial family. With the Tang Dynasty in
power, Buddhism's popularity began to dwindle.
Verma, Alok Kumar. “Spread of Buddhism and Peace in
Southeast Asia.” Journal of Asia Pacific Studies 6, no. 2 (2021):
213–27. Accessed September 4, 2021. https://eds-b-ebscohost-
com.ezproxy.umgc.edu/eds/pdfviewer/pdfviewer?vid=5&sid=3d
f5dd9c-c462-431e-93ef-08ce546b9522%40sessionmgr102
Alok Kumar Verma explains that Buddhism arose from the
Buddha's teachings, which have originated in North India
between the 6th and 4th centuries. Buddhism has played a
significant part in Asia's cultural and social life, spreading from
India through Central and Southeast Asia, China, Korea, and
Japan. Buddhism has now spread to every corner of the globe
through its teachings. The message of world peace is the
primary motivation for this. Human civilization is built on the
foundation of peace. Human civilization cannot survive without
the principles of peace, and without peace, human civilization
will be meaningless. Throughout human history, however,

numerous forms of war and violence have disrupted the peace.
Throughout the first century B.C., both Hinduism and Buddhism
were practiced in Southeast Asia. In the 7th century, one of the
Chinese visitors built a Buddhist school institution in Indonesia.
Borobudur, Indonesia's most significant Buddhist temple, was
built in central Java in the 9th century and is still in use today.
Buddhism collapsed in the region once Srivijaya's reign ended
in the 13th century and Borobudur was abandoned. Borobudur
was buried in volcanic ash and forest growth until British
explorers found it in the 19th century. It was located in a region
of active volcanoes.
Southeast Asia is separated into major geographical and
religious divisions. It is a large-scale form of Buddhism that
Muslims practice. With approximately 40% of the population,
Sunni Muslims are the majority religion in this region. In
Southeast Asian countries, Buddhism (primarily Theravada
Buddhism) comes in second, followed by Christianity, which
has the majority of its followers in the Philippines. As a result,
nearly every country in Southeast Asia is religiously pluralistic.
Because religious identity and ethnic identity are frequently
inextricably linked in Southeast Asia, ethnicity is a religious
conflict.
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HIST 115 - Annotated Webliography AssignmentHIST 115 -
Annotated Webliography Assignment Rubric
12
HIST 115 Annotated Webliography:
Buddhist Influence on Ancient China
INSERT NAME
HIST 115 6380 World History I (2218)
Professor Norman Rothman
September 22, 2021

HIST 115 Annotated Webliography: Buddhist Influence on
Ancient China
Asia Society. About Origins of Buddhism. Accessed September
22, 2021, from https://asiasociety.org/education/origins-
buddhism
Write a paragraph for each website (five total approximately
200-250 words each) in which you describe the contents of each
website in detail, and why you think the site is acceptable for
use in an academic research paper, using the information you
collected from your evaluation of the site. Provide a complete
citation (as you would include it in your bibliography) for the
site, including the URL and your date of access. Note that the
required style for this class is Chicago Manual of Style. If your
topic is contained within a part of the website, then you must
still evaluate the website as a whole for its suitability for use in
a college level history research paper. You will find a sample
Annotated Webliography in the module labeled "Sample
Assignments." Do not use the websites from the sample
assignment.
The Asia Society’s purpose is to navigate shared futures for
Asia and the world across policy, arts and culture, education,
sustainability, business, and technology. The Center for Global
Education ("CGE") at Asia Society has exclusive control over
the content, conclusions, and management of all CGE projects
and programs. CGE will not allow limitations or conditions to
be placed by donors that compromise the independence of
CGE’s research, projects, programs, products, or speaker
selection.
Humanities and Social Sciences Online. About XYZ. Accessed
September 22, 2021, from https://networks.h-
net.org/node/6060/pages/22329/journals-buddhist-studies

assignment.
A Visual Sourcebook of Chinese Civilization. About XYZ.
Accessed September 22, 2021, from
https://depts.washington.edu/chinaciv/bud/tbudhism.htm
assignment.
Buddha Dharma Education Association. About XYZ. Accessed
September 22, 2021, from http://www.buddhanet.net/

assignment.
Journal of Global Buddhism. About XYZ. Accessed September
22, 2021, from
https://www.globalbuddhism.org/jgb/index.php/jgb/
assignment.

12HIST 115 Annotated Bibliography Buddh

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