Buddhism in Chinese History
Summary
This review of A.F. Wright’s “Buddhism in Chinese History” summarises a book that traces the development of Buddhism in China from the Han dynasty to the twentieth century. Wright’s work is based on six lectures delivered at the University of Chicago and offers what the reviewer calls a “reflective interpretation” of Chinese life and thought. The first lecture examines the Han period (206 B.C.–220 A.D.), when rulers used Confucianism to legitimise their authority and emphasised a cosmological order that linked heaven, earth and human society. In the second lecture, Wright discusses the introduction of Buddhism between 65 and 317 A.D.; he argues that although the Han empire weakened and people looked for new spiritual guidance, early translations of Buddhist texts were filtered through Daoist and Confucian concepts, limiting their impact. The third lecture covers 317–589 A.D., a period marked by political fragmentation and the migration of elites to south China. During this time, literati like Huiyuan, Chih-i and Chu Tao-sheng championed Buddhism, while Emperor Wu of the Liang dynasty became a devout patron. The fourth lecture addresses the Sui and Tang dynasties (589–900 A.D.), when Buddhism reached the height of its influence: rulers patronised monasteries, rituals became part of state ceremonies and sects such as Chan and Tiantai flourished. However, the book notes that Buddhism’s popularity waned in the late Tang due to political instability and anti-Buddhist persecutions, leading to a resurgence of Confucianism. The fifth lecture surveys the period from 900 to 1900 A.D., showing how Buddhist ideas were absorbed into Neo-Confucian philosophy, thereby exerting a subtle influence even as institutional Buddhism declined. The reviewer praises Wright’s ability to weave social, political and intellectual history, making Buddhism a lens through which to view broader cultural changes. At the same time, the review suggests that Wright could have given more attention to developments after 1900 and to popular religious movements. Overall, the book is recommended for its concise yet illuminating portrayal of Buddhism’s transformative role in Chinese civilisation.
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Conclusion
Wright’s survey shows that Buddhism arrived in China as an exotic import and, over centuries, became deeply woven into the fabric of Chinese society. From the tentative translations of the Han to the imperial patronage of the Sui and Tang dynasties and the flourishing of Chan and Tiantai sects, the religion adapted to local philosophies and politics. Its decline in the late Tang paved the way for a Neo-Confucian synthesis. The reviewer commends Wright for highlighting how Buddhism both shaped and was shaped by Chinese civilisation, though readers may wish for more on the modern era.