Author: Mehrullah Azizi
An Analysis of the History and Beliefs of Buddhism (part 11)
In the previous section, we discussed the spread and development of Buddhism in northern and southern countries and also took a brief look at the life of Buddha, the founder of this religion. In this section, we examine the stages of the spread of Buddhism, how it passed through several phases of development and what its condition is in the present time. We will also review the teachings and doctrines of Buddha in a numbered format.
Stages of the Spread of Buddhism
The religion of Buddha has spread and developed among many Asian nations, and more than six hundred million people follow it. Below, we examine the stages of the spread of Buddhism in a concise and unified manner.
Buddhism went through several stages in its expansion and development:
The first period (from the beginning of Buddhism until the first century CE) witnessed a major transformation in the beliefs of Buddhists regarding Buddha himself. At the beginning of this period, Buddha was known as a teacher, a great human being, and a universal leader; however, gradually over time, his status changed: first he was considered a sacred figure, then he was venerated and worshipped, and eventually he was regarded as a god.
This widespread transformation was not accepted by all; therefore, many meetings and gatherings were held to create harmony and agreement. However, these efforts failed to convince the masses to leave the position of divinity empty, as Buddha himself had intended. Thus, disagreement continued.
During this same period, Emperor Ashoka came to power, who, as mentioned earlier, spread Buddhism beyond the borders of India. At this time, Buddhists began constructing temples and placing statues and deities within them. They also established associations and institutions that organized social life and supervised religious affairs, especially in India and Ceylon (Sri Lanka). [1]
In the second period, from the first to the fifth century CE, Buddhism expanded eastward to Bengal, southeastward to Cambodia and Vietnam, and northwestward to Kashmir. In the third century CE, this religion made its way to China and Central Asia and even entered China by sea. From China, it moved northeast and reached Korea. During this time, the activities of Chinese pilgrims who traveled between 399 and 414 CE to India, Ceylon, and Java played an important role in spreading Buddhism in these regions. In these lands, Buddhism maintained close cooperation with the ruling monarchies, and this connection between religion and politics contributed to its expansion and the increase of its followers. This period also witnessed significant cultural advancement in Buddhism, as educational centers were established and its intellectual and cultural heritage was spread among its followers.
In the third period, from the sixth to the tenth century CE, Buddhism continued its growth and expansion, especially from China and Korea to Japan, and from India to Nepal and then to Tibet. During this time, the number of pilgrims increased, and their travels to regions where Buddhism had spread became more frequent. However, these connections were not always stable, and the expansion or decline of Buddhism depended on the strength or weakness of these ties. This period is considered one of the most brilliant eras of Buddhism from a cultural perspective, as its influence on literature and art is clearly visible in all the countries it reached.
In the fourth period, from the eleventh to the fifteenth century CE, Buddhism began to decline and weaken, and many of its remnants disappeared. The reason for this was, on one hand, the revival and strengthening of Hindu activities in India, and on the other hand, the emergence of Islam in India and other regions that had previously been under the influence of Buddhism. However, during this period, while avoiding the influence of Islam, Buddhism directed its activities toward Laos, Mongolia, and Burma. At the same time, Buddhist cultural activities left a significant impact in countries such as Burma, Cambodia, Ceylon, and Japan. [2]
The fifth and final period, from the sixteenth to the twentieth century CE, is considered one of the most sensitive and decisive periods in the history of Buddhism. During this time, Buddhism faced the challenge of Western thought, which European colonialism introduced into these lands. Western colonialism brought its intellectual perspectives, educational reforms, and various philosophies to these countries, and Buddhism was compelled to create a form of unity and cooperation among its different sects and branches in order to resist this intellectual invasion. Thus, Buddhist groups drew closer together so that they could stand against Western Christianity and European philosophies. [3]
In this process, Buddhism adopted many Western intellectual trends, and in return, Christianity was also influenced by some Buddhist ideas. Books and publications were exchanged between the scholars of both traditions, education in Buddhist temples developed and became closer to the Western system of universities and colleges, and cooperation in the field of social services emerged between Buddhists and Westerners. [4]
It is said that at the end of this same period, Buddhism encountered communism, and in many countries where Buddhism had been expanding and progressing, power came into the hands of communist governments. As a result, Buddhism in these countries declined and lost its prominence, and up to now it has not been able to free itself from this crisis and constraint or regain its former position.
To be continued…
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References:
1. (al-Adyan al-Wad‘iyyah, p. 231.)
2. (Mawsu‘at al-Milal wa al-Adyan, vol. 2, p. 121.)
3. (Ahmad al-Shalabi, Adyan al-Hind al-Kubra, p. 183.)
4. (Ibib, p. 183.)
