Buddhism, Confucianism and Daoism SAQ

. . . The Buddha is reported to have exhorted [urged] his monks to "go and travel around for the welfare of the multitudes, for the happiness of the multitudes, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. No two should go in the same direction." Although this last admonition [caution] seems not to have been heeded [obeyed], it is true that Buddhist "missions" were not large and well-organized movements, and instead often took the form of itinerant monks (or groups of monks) traveling by land and sea in the company of traders and royal emissaries. According to traditional accounts, the first foreign mission was to the island of Sri Lanka, and was led by the son of Asoka. . . .

. . . With the rise of Buddhism, Korea's contacts with the outside world grew, and scholarship, arts, science and technology which were imported to Korea from China, India and regions beyond brought about the enrichment of Korean culture. As a result, one of the oldest astronomical charts in the world was produced, the oldest astronomical observatory called Ch'ŏmsŏngdae was built, tumuli [burial mounds] architecture represented by the Ssangyŏng tomb developed, and the system of doctor of medicine was established in Korea. During the Three Kingdoms period, Korea's cultural progress in the fields of astronomy, mathematics, medicine, architecture and metallurgy reached the level of other advanced civilization of the world. . . .

. . . The high period of Chinese influence in Japan was also marked by the acceptance of Buddhism both as a dominant religion and as a powerful establishment. The adoption of a new universal religion must be considered a major turning point in the evolution of any people's cultural history, and the arrival of Buddhism to Japan, like the spread of Christianity to the British Isles, was such a turning point. Some historians, in fact, have written of the early history of Japan as being divided into two distinct parts: Japan before and after the introduction of Buddhism. The impact of Buddhism on Japan was certainly more profound and lasting than it was on China itself, and Japan still stands as one of the major strongholds of the Buddhist religion in the world today. . . . Buddhism in Japan came to play three major roles. First as a religion it brought to Japan a new system of beliefs and pious attitudes. Secondly, as a religious establishment which spread to Japan from the continent it was a major carrier of Chinese civilization to Japan. Thirdly, having established itself as a religious organization with social influence and economic power on Japanese soil, it became a major force in the nation's political affairs. . . .

Confucius said, "Lead the people with governmental measures and regulate them with laws and punishment, and they will avoid wrongdoing but will have no sense of honor and shame. Lead them with virtue and regulate them by the rules of propriety, and they will have a sense of shame and, moreover, set themselves right." [2:3] Chi K'ang asked Confucius about government, saying, "What do you think of killing the wicked and associating with the good?" Confucius replied, "In your government what is the need of killing? If you desire what is good, the people will be good. The character of a ruler is like wind and that of the people is like grass. In whatever direction the wind blows, the grass always bends." [12:19] Confucius said, "If a ruler sets himself right, he will be followed without his command. If he does not set himself right, even his commands will not be obeyed." [13:6]

Constant principles underlie Heaven's behavior. Heaven does not prevail because you are the sage Yao or disappear because you are the tyrant Jie. Blessings result when you respond to Heaven by creating order; misfortune results when you respond to it with disorder. When you concentrate on agriculture and industry and are frugal in expenditures, Heaven cannot impoverish your state. When you store provisions and act quickly in emergencies, Heaven cannot inflict illness on your people. When you are single-minded in your cultivation of the Way, Heaven cannot send disasters. Thus, even if they come, droughts and floods will not bring starvation, extremes of temperature will not bring illness, uncanny phenomena will not prove unlucky. On the other hand, if you ignore agriculture and industry and spend extravagantly, then Heaven cannot make your country rich. If you are negligent concerning provisions and slow to respond to crises, Heaven cannot keep your country whole. If you renounce the Way and act recklessly, Heaven cannot make you lucky. In such a case, starvation will result even without flood or drought; illness will occur even without severe weather; misfortunes will occur without any uncanny phenomena..

Daoism In governing men and in serving heaven, there is nothing like moderation. For only by moderation can there be an early return to the normal state of humankind. This early return is the same as a great storage of virtue. With a great storage of virtue there is nothing that may not be achieved. If there is nothing that may not be achieved, then no one will know to what extent this power reaches. And if no one knows to what extent a man's power reaches, that man is fit to be the ruler of a state...; practice non-interference in order to win the empire.... The greater the number of laws and enactments, the more thieves and robbers there will be.

Therefore the Sage [Laozi] says: "So long as I do nothing, the people will right themselves. If only I keep from meddling, the people will grow rich. If only I am free from desire, the people will come naturally back to simplicity....

Daoism is a philosophy that teaches that people can gain peace and happiness by becoming one with the Dao, or the way. The Dao is a universal force connected to nature that creates order for all things. Daoism teaches that people should see themselves as part of nature, and lead to a balanced life in harmony with it. Laozi believed that for people to discover how to behave, they should notice how nothing in nature strives for fame, power, or knowledge. Instead, nature accepts what comes its way, like a piece of grass that bends with the breeze blows. True harmony comes from balancing the opposite forces of nature, called yin and yang. Laozi taught that it is impossible to have good without bad, beauty without ugliness, or pleasure without pain. Because Daoists see good and bad as connected, they try to accept both.

Laozi taught rulers to make fewer laws. He called the way of ruling wuwei (pronounced WOO-WAY) or "action through nonaction." Rather than attempting to take control and guide the people, a ruler should take very little action and only support the people in achieving what they naturally desire. Just as a farmer cannot force a plant to grow, Laozi thought that a ruler cannot force the people to prosper.