Why did Confucian scholars resist the influence of Buddhism in china?
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Answer:
Source for information on Confucianism and Buddhism: ... separate, and local Confucian traditions did not develop in ... of Buddhist economic and social influence throughout China.
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Explanation:
CONFUCIANISM AND BUDDHISM
Chinese religions are traditionally divided into the three teachings of Confucianism (Rujiao), Daoism (Daojiao), and Buddhism (Fojiao). Because Chinese cultural patterns (wen) were disseminated, primarily in the form of writing, throughout East Asia, these three teachings spread to Korea, Japan, and parts of Southeast Asia. Confucians (ru) were scholars who took as their principal task the administration and maintenance of an ordered society, which they hoped to achieve by remaining active participants in it (zaijia). Buddhists lived as monks and nuns in monastic communities (saṄgha), renouncing the world (chujia) behind walls and gates to free themselves and others from the bondage of the cycle of life and death (saṂsĀra). Over the course of two millennia of close interaction in China, Confucians and Buddhists clashed on issues ranging from bowing to the emperor and one's parents to the foreign ancestry and routines of the Buddhist faith. Even so, indigenous Chinese Buddhist doctrines and practices stimulated developments within the late-imperial Confucian renaissance known in Western scholarship as neo-Confucianism.
Historical and cultural considerations
The history of interaction between Confucianism and Buddhism in China is the history of Chinese Buddhism in the public and social sphere. Because Confucian teachings were initially transmitted to Korea and Japan principally by Buddhist monks, successful, separate, and local Confucian traditions did not develop in Japan or Korea until the neo-Confucian era; the relationship between Buddhism and Confucianism that developed in China is representative of wider trends throughout the East Asian region.
Confucianism became a religious and philosophical tradition (ruxue) with the establishment of the five classics (wujing) as the basis for official education in 136 b.c.e. The five classics include the Shijing (Classic of Poetry), the Shujing (Classic of History), the Yijing (Classic of Changes), the Liji (Record of Rites), and the Chunqiu zuozhuan (Zuo Commentary to the Annals of the Spring and Autumn Period). In addition to these books, the sayings of Confucius (Kong Qiu, 551–479 b.c.e.), called the Lunyu (Analects), and the teachings of Mencius (Mengzi, Meng Ke, ca. 371–289 b.c.e.) and Xunzi (Xun Qing, d. 215 b.c.e.), among other classical commentaries, as well as state-promoting ritual manuals and cosmological treaties, were sponsored by early Confucians (rujia).
Scholars and the clergy: The question of Buddhist patronage
During the Han dynasty (206 b.c.e.–220 c.e.), Buddhism remained essentially an elusive, foreign creed, practiced primarily among the many Central Asian merchant communities that grew in Chinese trade centers. Buddhism did not pose an institutional threat to the burgeoning Confucian orthodox tradition of statecraft or to the emergent Huang-Lao proto-Daoist religious groups.