From "Sect Buddhism" To "School Buddhism"

In the initial stage, due to the cultural influence that the Chinese value the rational, the Buddhism was introduced into China as one way to truth, far away from the institutionalized religion. The studies of scholars, such as Sir Tangyongtong and Renjiyu, etc, point out the Buddhism in Jin and Southern and Northern dynasties, could be named as "school Buddhism". As one academic community,"school Buddhism" has loose organization, open position and multiple theories.During the Sui and Tang dynasties, the sects of Buddhism were formed gradually. The rest of the Buddhism could be named as "sect Buddhism". As an institutionalized religion which puts Faith in the first,"sect Buddhism" has relatively stable organization, strict and exclusive classing, and dogmatized theory.During the development, the Buddhism became more and more rigid and exclusive. In the late Qing dynasty, it had to face the most serious crisis of perishment. At that case, searching out the essential connotation of religion was the only way to revive Buddhism, also was to renew the spirit of pursuiting of the "infinite" Introspecting the disadvantages of "sect Buddhism" must reemphasize the academic pursuit of "school Buddhism" in the ancient times. Returning "sect Buddhism" to "school Buddhism" constitutes the basic trend of Modern Chinese Buddhism.The formation of Modern Chinese Buddhism is on the background of the enlightenment, and it also takes the examination of Mahayana-Sraddhotpada-sastra as a time for school differentiation. Vijnana-vada, Hua-yan, Zen are developed by recluses, scholars, monks respectively, those revive "school Buddhism" and create a new phrase.Firstly, recluses, such as Yangrenshan, Ouyangjingwu, Lvcheng, etc, coming from the lineage of Jinling scriptural press and The Chinese Metaphysical Institute, revive Vijbana-vada which highlights the rational from Indian Buddhism. And depend on it, they carry out to criticize Chinese Buddhism. Although on the surface, they attempt to return to Indian Vijbana-vada, in the history view, their trying reflects the efforts to develop the rational in Buddhism, so as to meet the Western rational science.Secondly, since the late Qing dynasty, each school of radical ideologists, such as Tansitong, Kangyouwei, Zhangtaiyan, etc, all have researched Buddhism, especially interested in Hua-yan thought. As one kind of "Chinese Buddhism", Hua-yan has raised huge controversy after the examination of Mahayana-Sraddhotpada-sastra, but been accepted by Modern New Confucianism. The Modern New Confucianism hope Hua-yan can be a tool for advocating traditional Chinese culture, therefore, among them, Mayifu, Xiongshili in the early time, and Fangdongmei, Tangjunyi in the later, etc, are all full play Hua-yan thoughts.Finally, the foundation of "Humanistic Buddhism" is one result of the academic spirit in Buddhism."Humanistic Buddhism" is a kind of secularization, much of its characteristics can be traced back to Zen. That’s why the "Humanistic Buddhism" can be regard as a kind of modern transformation of Zen.The development of Modern Chinese "school Buddhism" is based on the philosophy thoughts of "sect Buddhism", completely prepared with the culture since the Ming and Qing dynasty, especially the influence of Confucianism in Qing dynasty, and finally comes out under the impact of the modern enlightenment. Since the early20’s,"school Buddhism" has been accompanied by the mutual accommodation with modern culture, it also marks the future development path of Chinese Buddhism in quite a long period.