China Unit Handout 3.1
The Three Teachings: Daoism, Buddhism and Confucianism in China
DAOISM
Origin: The most prominent early writings associated with Daoism are two texts: The
Classic on the Way and Its Power (Dao de jing), attributed to a mythological figure
named Lao Dan or Laozi who is presumed to have lived during the sixth century BCE;
and the Zhuangzi, named for its putative author, Zhuang Zhou or Zhuangzi (ca. 370-301
BCE).
Key Teachings: Daoism focuses on the ability of ordinary people to relate to the basic
cosmic forces. The dao, or “the way,” is the spontaneous process regulating all beings
and manifested at all levels -- in the human body, in society, in nature, and in the universe
as a whole. To accord with “the way” is thus to achieve health and even immortality.
The Dao: The ultimate truth is the Dao or The Way. The Dao has several meanings. It is
the basis of all living things, it governs nature, and it is a method to live by. Daoists do
not believe in extremes, instead focusing on the interdependence of things. There is no
total good or evil or negative and positive. The Yin-Yang symbol exemplifies this view.
The black represents the Yin the white represents the Yang. Yin is also associated with
weakness and passivity and Yang with strength and activity. The symbol shows that
within the Yang there exists the Yin and vice versa. All nature is the balance between the
two.
De: Another key component of Daoism is the De, which is the manifestation of the Dao
in all things. De is defined as having virtue, morality and integrity.
Significance in China: Daoism has always stressed morality. Whether expressed through
specific injunctions against stealing, lying, and taking life, through more abstract
discussions of virtue, or through exemplary figures who transgress moral codes, ethics
was an important element of Daoist practice.
The founder of the Tang dynasty (618-907), Li Yuan (lived 566-635, reigned 618-626,
known as Gaozu), for instance, claimed to be a descendant of Laozi. At various points
during the reign of the Li family during the Tang dynasty, prospective candidates for
government service were tested for their knowledge of specific Daoist scriptures.
Imperial authorities recognized and sometimes paid for ecclesiastical centers where
Daoist priests were trained and ordained, and the surviving sources on Chinese history
are filled with examples of state sponsorship of specific Daoist ceremonies and the
activities of individual priests.
BUDDHISM
Origin: The Buddha was an unusual human born into a royal family in ancient India in
the sixth or fifth century BCE. He renounced his birthright, followed established religious
teachers, and then achieved enlightenment after striking out on his own.
Key Teachings: The Buddha provided an analysis of the ills of human existence and a
prescription for curing them. Those ills were caused by the tendency of sentient beings to
grasp, to cling to evanescent things in the vain hope that they remain permanent. In this
view, the very act of clinging contributes to the perpetuation of desires from one
incarnation to the next. Grasping, then, is both a cause and a result of being committed to
a permanent self.
The logic that determines where one will be reborn is the idea of karma. Strictly speaking
the Sanskrit word karma means “deed” or “action.” In its relevant sense here it means
that every deed has a result: morally good acts lead to good consequences, and the
commission of evil has a bad result. Applied to the life of the individual, the law
of karma means that the circumstances an individual faces are the result of prior
actions. Karma is the regulating idea of a wide range of good works and other Buddhist
practices.
Traditional formulations of Buddhist practice describe a path to salvation that begins with
the observance of morality. Lay followers pledged to abstain from the taking of life,
stealing, lying, drinking intoxicating beverages, and engaging in sexual relations outside
of marriage. Further injunctions applied to householders who could observe a more
demanding lifestyle of purity, and the lives of monks and nuns were regulated in even
greater detail. With morality as a basis, the ideal path also included the cultivation of pure
states of mind through the practice of meditation and the achieving of wisdom rivaling
that of a buddha.
Significance in China: By the Tang dynasty, Buddhist temples and shrines had spread
across the country. Buddhism enjoyed a great deal of state support. Then as now, lay
people made donations to monks and temples to secure earthly and spiritual rewards.
More specifically, they could accrue merit (positive actions resulting in spiritual and
practical benefits) through charity, the support of public works (such as refurbishing a
local temple), the donation of property, or the commissioning of artworks (a statue, or
cave shrine, or production of a set of Buddhist texts). Individuals entering monastic life
as monks or nuns still aroused suspicion from some members of society, particularly
strict adherents of Confucianism. Sacrificing one’s family name, the possibility of
offspring, cutting of one’s hair (a defilement of the body), and embracing poverty ran
counter to many time-honored Chinese beliefs.
CONFUCIANISM
Origins: The myth of origins told by proponents of Confucianism (and by plenty of
modern historians) begins with Confucius, whose Chinese name was Kong Qiu and who
lived from 551 to 479 BCE.
Key Teachings: Confucius’s teachings focused on ethics, or proper behavior, for
individuals and governments. He said that people should conduct their lives according to
two basic principles. These principles were ren, or concern for others, and li, or
appropriate behavior. Confucius argued that society would function best if everyone
followed ren and li. The idea of filial piety-devotion to parents-was key.
Five key relationships; The teachings of Confucius advocated behavior that showed
obedience and respect for superiors, be they elder family members, ancestors or leaders.
The subordinate person was always to defer to the superior person. At the same time the
superior person had a responsibility to act as a custodian for the subordinate person.
Superior
Subordinate
Ruler
Ruled
Husband
Wife
Parent
Child
Elder brother
younger brother
Friend
Friend
The Ideal Ruler. That kind of broad-scale transformation could take place, he thought,
only with the active encouragement of responsible rulers. The ideal ruler exercises ethical
suasion, the ability to influence others by the power of his moral example. To the virtues
of the ruler correspond values that each individual is supposed to cultivate: 1)
benevolence toward others; 2) a general sense of doing what is right; and 3) loyalty and
diligence in serving one’s superiors.
Significance in China: Confucianism enforced loyalty, order and respect, and was based
on the principle of “ren”, or compassion and kindness. Love for one's ancestor was
necessary. This idea is based on the Chinese tradition that associates old age with
wisdom. The system of belief had many virtues that fit an ideally kind and gentle world,
where each family has its place beneath the ruler, each individual has his or her place in
the family, and no force was required.
Confucianism affected Chinese society greatly. Most Chinese officials knew
Confucianism and followed it. The emperor was regarded as the Son of God, while the
district magistrate, or the emperor's representative, was treated as the father of the people.
Theoretically, the relationship between the emperor and the magistrate was two sided—
the subjects could ignore the emperor if he did not take good care of his subjects. In
reality, however, the system was heavily biased toward the authorities.
Source: http://afe.easia.columbia.edu/cosmos/ort/teachings.htm
Questions:
1. If you were a ruler in Tang China, which religion would you adopt to help you
maintain power and social stability? Why?