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Question:

Talk_in_detail_about_the_history_of_the_religion_of_tang_dynasty_in_china

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Give Answer by reading the paragraphs below:

The early Tang emperors tolerated remarkable religious diversity, for the Confucian ideology at heart was secular. Although it posited a heaven from which the ruling dynasty claimed the authority to govern, it did not promise an afterlife or threaten nonbelievers with eternal damnation. Thus Nestorian Christianity, Zoroastrianism, and Manichaeanism (a radical Christian sect) had entered China from Persia during the time of the Sasanian Empire. Islam came later. These spiritual impulsestogether with Buddhism and the indigenous teachings of Daoism and Confucianismspread throughout the Tang Empire and at first did not conflict with state power. THE GROWTH OF BUDDHISM Buddhism, in particular, thrived under Tang rule. In fact, many students from Korea and Japan journeyed to China in the Tangs early years to study it. Initially, Emperor Li Shimin distrusted Buddhist monks because they avoided serving the government and paying taxes. Yet after Buddhism gained acceptance as one of the three ways of learningjoining Daoism and ConfucianismLi endowed huge monasteries, sent emissaries to India to collect texts and relics, and commissioned Buddhist paintings and statuary. Caves along the Silk Road, such as those at Dunhuang, provided ideal venues for monks to paint the inside walls of caves where religious rites and meditation took place. Soon the caves boasted bright color paintings and massive statues of the Buddha and the bodhisattvas. Before long, giant carvings of the Buddha in northwestern temple sanctuaries dotted the trading routes to central Asia, and temples filled with ornate statuary offered religious refuge throughout South China. A NTI-BUDDHIST CAMPAIGNS By the mid-ninth century, the Tang Empire contained nearly 50,000 monasteries and hundreds of thousands of Buddhist monks and nuns. (In contrast, Charlemagnes empire in France had only 700 major monasteries.) Such success by a foreign religion, in conjunction with the initial decline of the Tang dynasty, threatened Chinas Confucian and Daoist leaders. So they attacked Buddhism, arguing that its values conflicted with Confucian and Daoist traditions. One of the first to attack was the scholar-official Han Yu, who represented the rising literati from the south. His Memorial of 819 protested the emperors plan to bring a relic of the Buddha to the capital for exhibition. Striking a note THE GROWTH OF BUDDHISM Buddhism, in particular, thrived under Tang rule. In fact, many students from Korea and Japan journeyed to China in the Tangs early years to study it. Initially, Emperor Li Shimin distrusted Buddhist monks because they avoided serving the government and paying taxes. Yet after Buddhism gained acceptance as one of the three ways of learningjoining Daoism and ConfucianismLi endowed huge monasteries, sent emissaries to India to collect texts and relics, and commissioned Buddhist paintings and statuary. Caves along the Silk Road, such as those at Dunhuang, provided ideal venues for monks to paint the inside walls of caves where religious rites and meditation took place. Soon the caves boasted bright color paintings and massive statues of the Buddha and the bodhisattvas. Before long, giant carvings of the Buddha in northwestern temple sanctuaries dotted the trading routes to central Asia, and temples filled with ornate statuary offered religious refuge throughout South China. A NTI-BUDDHIST CAMPAIGNS By the mid-ninth century, the Tang Empire contained nearly 50,000 monasteries and hundreds of thousands of Buddhist monks and nuns. (In contrast, Charlemagnes empire in France had only 700 major monasteries.) Such success by a foreign religion, in conjunction with the initial decline of the Tang dynasty, threatened Chinas Confucian and Daoist leaders. So they attacked Buddhism, arguing that its values conflicted with Confucian and Daoist traditions. One of the first to attack was the scholar-official Han Yu, who represented the rising literati from the south. His Memorial of 819 protested the emperors plan to bring a relic of the Buddha to the capital for exhibition. Striking a note that would have been inconceivable under the early Tangs cosmopolitanism, Han Yu attacked Buddhism as a foreign doctrine of barbarian peoples who were different in language, culture, and knowledge. These objections earned him exile to the southern province of Guangdong. Yet, two decades later the state began suppressing Buddhist monasteries and confiscating their wealth, fearing that religious loyalties would undermine political ones. Increasingly intolerant Confucian scholar-administrators argued that the Buddhist monastic establishment threatened the imperial order. They accused Buddhists of undermining kinship values and traditional family relations. They claimed that members of the clergy were conspiring to destroy the state, the family, and the body. Gradually the Tang government began challenging the power of monastic communities. Piecemeal measures against the monastic orders gave way in the 840s CE to open persecution. Emperor Wuzong, for instance, closed more than 4,600 monasteries and destroyed 40,000 temples and shrines. More than 260,000 Buddhist monks and nuns endured a forced return to secular life, after which the state parceled out monastery lands to taxpaying landlords and peasant farmers. To expunge the cultural impact of Buddhism, classically trained literati revived ancient prose styles and the teachings of Confucius and his followers. Linking classical scholarship, ancient literature, and Confucian morality, they constructed a cultural fortress that reversed the early Buddhist successes in China. The persecution of Buddhism in this period raises two important points. First, in China, it was government (the Tang) that brought religion (the Buddhist monastic communities) under its control; in Latin Europe, in contrast, it was religion (the Christian church) that dominated government (the feudal states). Second, because the Chinese bureaucracy was steeped in the traditions of Confucianism and Daoism, it had a power base that Buddhism lacked. Chinas most prominent universalizing religion was thus vulnerable once Emperor Wuzong began to persecute it. Ultimately, the Tang era represented the triumph of homegrown ideologies (Confucianism and Daoism) over universalizing religion (Buddhism). The result was persistent religious pluralism within China.

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