Faxian & Xuanzang’s determination to bring Buddhism to China
Buddhism is well known in today’s society and has a significant influence on Chinese culture. In any case, Buddhism was less developed in China in the first century, with fewer followers. For Buddhism to flourish, Buddhist monks had to go a long way in India to see practices and access reading the scriptures. Several priests did so. Faxian and Xuanzang were among the priests who ventured into India[1]. The success of Faxian and Xuanzang was the most crucial factor in the creation of Buddhism in China, which led to the perfection of China. Faxian and Xuanzang were determined because their purpose and self-sacrifice led them to create Buddhism in China. This made China increasingly sophisticated, as it came up with better approaches to improve the economy.
Faxian determination has been a critical factor in building Buddhism in China. Faxian was one of the first and more experienced priests to visit India. The first section of the “Record of Buddhist Kingdoms” shows that the acquisition of scriptures identified by monastic rules (i.e., Vinaya) was the primary motivation behind Faxian’s trip to India. This indicates that Faxian was a determined man because he understood the importance of the scriptures from India if Buddhism was to develop in China. As Faxian began his journey to India in 399 BC, four different priests joined him in a journey through the desert best described as, “fire devil”, and icy mountains where cold storms occurred. In these unforgiving situations, all of Faxian’s companions died, which shows Faxian’s determination amid all these challenges. Such was his determination that despite his age, cruel conditions and the death of his allies, he did not stop before he had the chance to reach the pilgrimage. Faxian understood that his goal of enlightening the Chinese was a higher priority than their struggles. Another case of benevolence by Faxian was when he chose not to stay in India and chose to return to China. While in India, Faxian visited a well-known Buddhist site called the Vulture Peak. Faxian wept because of the religious significance of where he was and missing the opportunity to see Buddha. Daozheng, a monk who was with Faxian, was so moved by the cultural sites of India that he decided not to return to China and remain there instead. The fact that Doazhang chose to remain, Faxian’s decision to return to China to establish Buddhism was a testament to his generosity. This shows that the significance of Faxian’s determination to facilitate the development of Buddhism in China.
Another critical factor in the foundation of Buddhism in China is Xuanzang’s goodwill. Xuanzang was confused by the Buddhist scriptures because many words and implications were lost in the translation. In that sense, Xuanzang’s main goal was to collect many more scripts in India and eliminate errors through translations.[2] That’s how Xuanzang is considerate, because not only does he need to improve the texts, but also for the Chinese people. Knowing he was not the first person to attempt such, he followed in the footsteps of Faxian. Like Faxian, Xuanzang took an illegal departure for India, where he spent days without food or water in the desert, losing his comrades for fear of government restrictions as a result of banditry outside the core areas of China and facing a leader who threatened to use power against Xaunzang to serve as an example. This best describes Xuanzang’s because, despite many difficulties, he continued his journey to India in pursuit of his goal of acquiring new Buddhist scriptures and improving the interpretation for individuals in China and himself.[3] Another case of detachment in Xuanzang, like Faxian, is also deciding to return to China after visiting India. In an argument with an Indian priest, [4]the priest asked what was the reason behind his decision to leave, having come from far. He also mentioned that China was a country of Mlecchas, and inferior barbarians and that they despise faith and religion, [5]to which Xuanzang reminds him of the foundations upon which Buddha established his doctrines such that it may be spread to all lands. He would then pose a question on who would wish to enjoy it alone and forget those who are yet to be enlightened?. Besides, in his country, the magistrates are clothed with dignity. Demonstrating Xuanzang’s generosity, regardless of being in a country in which the Buddha was founded, he understands that Buddhism should be shared with those who do not know and that it is the message of his desire to transmit Buddhism to China. This shows that Xuanzang’s determination has been essential for the development of Buddhism in China, as well.
The travel to India resulted in Buddhism flourishing in China. Buddhism has allowed China to become increasingly sophisticated. After Faxian compiled and interpreted scripts, such as the Mahāparinirvana Sutra, Mahāsāmghika Vinaya and a few others, his articles influenced China’s view of India as an advanced and developed society. [6]The Chinese had initially perceived everyone who was not Chinese to be barbaric. However, as a result of Faxian’s accounts of India, to improve Buddhism in China, made people understand that there were other civilized societies like this. This goes a long way for the improvement of Buddhism, which has led to the refinement of Chinese individuals, as it suggests that there are others who equally socially advanced, such as the Chinese. Besides, Buddhism refined the Chinese by teaching considerations about the existence of the afterlife. Buddhism shows in its substitutes that positive or negative facts dictate births. [7]By performing good deeds, one can escape suffering. This adaptation of thought fostered Chinese culture and taught people that there is more to life than in their own lives. With the questioning of the idea of the afterlife, more people have increasingly become conscious of their actions, and it is becoming increasingly common for Chinese to try to avoid suffering.
For Faxian, interest in Buddhist relics and ceremonies in China led to the creation of an extraordinary system through which Buddhist traditions and rituals circulated between South Asia and East Asia. This system also maintained a relationship of common interest to Buddhist priests and traders. While Buddhist priests used to travel with ships or caravans, long-distance traders benefited from placing new orders for goods related to Buddhist ceremonies. Furthermore, Buddhist religious communities provided settlements and services to long-distance traders, many of whom responded by offering gifts to the monastic communities. [8]Faxian also accounts the detailed function in Sri Lanka whereby the local ruler supervises the worship the Buddha’s tooth. These relic documents helped to improve similar tasks in China. Similarly, a meeting took place between Xuanzang and Har.savardhana in establishing the strategic relationship between Kanauj and the Tang court. Official exchangers of the Tang tradition fully recognize the commitment of Chinese travellers to diplomatic exchange. In fact, after returning to Tang in China, Xuanzang continued to play an essential role in promoting Buddhist and friendly exchanges between the two courts.
In addition to a new way of thinking, Buddhism has refined China by improving the economy. Buddhism brought refinement to China, improving the infrastructure. China experienced a “borderland complex”. India is essential to Buddhism because Buddha was born there. Some of the monuments and relics that the Buddha left have made sacred ground. India was much more sacred than China. [9]This meant that China was trying to change it and make it a respectable Buddhist centre by building infrastructure. This made China more sophisticated, as the infrastructure brought in new buildings and therefore led to tourism. This boosted the Chinese economy, increasing the culture that led to a more sophisticated China. In addition, Buddhism softened China by establishing new relationships with other nations. While Buddhism was still advancing in China, the demand for Buddhist relics led to the circulation of articles among Buddhist monks and merchant travellers. [10]This relationship made China more and more demanding, as the products were more comfortable to access, leading to a more relaxed life. There was also another relationship with India, which developed out of Buddhism and contributed to the development of China. Xuanzang sought out many meaningful relationships during his pilgrimage to India. Kings were interested because they wanted to maintain ethnic or linguistic boundaries, and Buddhism offered the perfect solution. [11]This formed a relationship with China and India. It is a sophisticated relationship with China because India and China have similar goals in which they worked together to achieve them. These goals included trade opportunities and control over Tibet, which helped China to develop as a nation and made China’s sophisticated growth a more advanced economy. This shows that Buddhism has made China sophisticated by developing its economy.
Faxian and Xuanzang were determined monks because their main objective was to create Buddhism in China to promote individual enlightenment. In addition, they were undeterred because they suffered many complications, such as the death of their companions from starvation and leaving the land where the Buddha was born to achieve their goal of taking Buddhism to China. Buddhism had effectively developed in China as a result of the monks, which made China sophisticated. Modern Chinese Buddhism allows people to view life in an alternative way and change their view of India. Similarly, Buddhism in modern China, developing the economy, exchanging traditions and expanding partnerships with different countries to achieve exchange of trade and similar goals. Buddhism is an important part of the Chinese way of life and without the determination of the monks, Buddhism would never have happened in China, which would make China completely different from what we know today.
Bibliography
Sen, Tansen. “The Travel Records of Chinese Pilgrims Faxian, Xuanzhang, and Yijing,” Education About Asia 11 no.3 (Winter 2006).
Stewart, Gordon. “Chapter 1: Monasteries and Monarchs: Xuanzang (618-632 A.D.)” in When Asia Was the World. Cambridge: De Capo Press, 2008.
Beal, Samuel. “Xuanzang’s Record of the Western Regions.” (1884).
A record of Buddhistic kingdoms. Clarendon Press, 1886.
Sen, Tansen. “Introduction,” in Buddhism, diplomacy, and trade: the realignment of Sino-Indian relations, 600-1400. University of Hawaii Press, 2003.
[1] Tansen’ “The Travel Records of Chinese Pilgrims Faxian, Xuanzhang, and Yijing, “24
[2] Tansen, “The Travel Records of Chinese Pilgrims Faxian, Xuanzhang, and Yijing, “27
[3] Gordon, “Chapter 1: Monasteries and Monarchs: Xuanzang (618-632 A.D.)” in
When Asia Was the World, 2
[4] Tansen. “Introduction,” in Buddhism, diplomacy, and trade: the realignment of
Sino-Indian relations, 11
[5] Tansen. “Introduction,” in Buddhism, diplomacy, and trade: the realignment of
Sino-Indian relations, 11
[6] Tansen, “The Travel Records of Chinese Pilgrims Faxian, Xuanzhang, and Yijing, “27
[7] Tansen, “Introduction,” in Buddhism, diplomacy, and trade: the realignment of Sino-Indian relations, 7
[8] Fa-Hsien, “A Record of Buddhistic Kingdoms”,31
[9] Tansen, “Introduction,” in Buddhism, diplomacy, and trade: the realignment of
Sino-Indian relations, 11
[10] Tansen, “The Travel Records of Chinese Pilgrims Faxian, Xuanzhang, and Yijing, “26
[11] Stewart, Gordon. “Chapter 1: Monasteries and Monarchs: Xuanzang, 4