The Spread of Buddhism Into China
Although Buddhism first made its arrival into the Chinese region within the first century it didn’t become prominent in the region until the Tang dynasty where it flourished under new developments in the country. Prior to that Buddhism wasn’t really able to come into the region until the decline of the Han dynasty in 1st century AD. During this time Confucianism was going into a decline and it was this shift that allowed Buddhism to make its timely arrival from India. Other factors that lead to the decline were revolts of former aristocratic families, and the period of the Three Kingdoms (220 to 265 AD) which lead to a succession know as the Six Dynasties. It was during this period that, “Buddhism spread rapidly not only in the north but also among the six dynasties of the south. In the great age of Buddhism in China from the fifth to ninth centuries, Confucianism was largely left in eclipse and Buddhist teachings as well as Buddhist art had a profound effect upon Chinese culture, both north and south” (Fairbank & Goldman). This rapid spread was what allowed Buddhism to stake its hold in the region and therefore allow traditions and belief to permeate and flourish in the minds of the people.
Nāgas and Buddhism
“It is related, for example, that a nāga king foretold the attainment of Guatama to Budhahood; and the cobra-king who lived in Lake Mucilinda sheltered Lord Buddha for seven days from wind and rain by his coils and spreading hoods, as is represented in many antique pictures and sculptures” (Ingersoll, 1928)
According to one scholar there are, “four classes into which the Indian Mahayanists divided their Nāga” (Zhao, 1992). These types include the following:
- Heavenly Nāgas- their purpose is to uphold and guard the heavenly palace
- Divine Nāgas- they’re responsible for the fall of rain
- Earthly Nāgas- these kind are responsible for the cleaning and drainage of a river
- Hidden Nāgas- these are the ones known for guarding the treasures of Buddhism
The four divisions are meant to signify the various roles in which nāgas are meant to fulfill in their roles in the Buddhist tradition.
Interestingly enough there also exist four classifications of Chinese dragons, which include:
- Tian long (“Celestial dragon”) which guards the sky
- Shen long (“Divine dragon”) which produces rain
- Di long (“Dragon of the earth”) which resides on the earth
- Fu zang long (“dragon of the hidden earth”) which guards treasures
“The nāga’s ability to raise clouds and thunder out of temper was cleverly absorbed by this school into the highly beneficent power of giving rain to thirsty earth, and so these dreadful beings became by the influence of Buddha’s ‘Law’ blessers of men” (Ingersoll, 1928). This in turn suggests that the nāga’s significance in the Buddhist religion stems from it’s life giving qualities, much in how the dragon’s draws Imperial power from it’s control over the rains.
Bibliography
Relief Sculpture Showing a Naga Naga Guard Stone. The John C. and Susan L. Huntington Archive of Buddhist and Related Art, Colombo Museum, Colombo, Sri Lanka, Colombo, Sri Lanka. Accessed November 29, 2018. https://library.artstor.org/#/asset/HUNT_58598.
Fairbank, John King, and Merle Goldman. China: A New History. 2nd ed. Belknap Press: An Imprint of Harvard University Press, 2006.
Mitchell, Donald W. Buddhism: Introducing the Buddhist Experience. Oxford: Oxford University Press, 2007.
Carved Stone Dragon. Detail.Rob Linrothe: Tibetan and Buddhist Art, Gugong (Palace Museum Beijing)., Beijing, China. Accessed November 29, 2018. https://library.artstor.org/#/asset/SKIDMORE_10313806858.
Zhao, Qiguang. Study of Dragons: East and West. New York: Peter Long Publishing, 1992.
Page written and created by Cynth T. and Laura S.
