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Buddhism Localization and Ancient Chinese Legal

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Buddhism Localization and Ancient Chinese Legal 2018 3rd International Conference on Education and Management Science (ICEMS 2018) ISBN: 978-1-60595-536-0 Progressing Together: Buddhism Localization and Ancient Chinese Legal Resources Xue WANG, Yin-zhu ZHANG, Peng NAI and Wei-hua XIE* Law School of Yunnan University of Finance and Economics, Yunnan, China *Corresponding author Keywords: Localization, Buddhism, Ancient Chinese legal system, Progressing together. Abstract. During the process of localization in China, Buddhism collided with the ancient Chinese legal resources such as "courtesy", "virtue" and "law". However, Buddhism eventually became "localized" Buddhism in China. This shows that Buddhism actively absorbs the core of Confucianism, and does not hesitate to "explain the doctrine again and hence the sublimation spirit of the root of traditional Chinese thought, which embodies the broad feelings of the inclusiveness of traditional Chinese culture, and shows the mutual respect, mutual tolerance, and mutual restraint between foreign culture and local culture. In this process, Buddhism always transformed itself from a pluralist and pluralistic structure to a dual structure of Buddhism and China. Ancient Chinese legal resources also use Buddhist motivation and access to new vitality, with a new value system, to solve the reality of social problems and spiritual contradictions. The guiding significance of this process and result to the current legalization of religion in our country is to embody cultural integration and institutional progress by embracing religious culture and making full use of its positive value function. Religion is an important part of Chinese culture. However, the religious "chaos" that has emerged in recent years has made it a natural target of governing the country according to law. Studying the history of religions in our country's localization, especially the study of Buddhism's localization in keeping with the Confucianism and Taoism of traditional Chinese culture, is of great significance to today's administration by law. First, Religious Localization: "Similarity in Form" to "Similarity in Spirit" Localization is actually localized, which is a process that refers to a thing in contact, into another thing, into a line with the local environment, to achieve a specific purpose, and to achieve a specific function, popular understanding is through the "hometown rover" to solute "acclimatized issue." The existence of localization is mainly caused by the objective existence of regional, diversity, heterogeneous diversity and other antecedents. A kind of new thing to be rooted in a new area, we must first encounter this area of localization Of the anti-repression, to "match" the goal, we must first eliminate the elements of incompatibility, then the localization will be from the table, and gradually absorb those in the local culture that meet their core intrinsic meaning of things. [Shi-guo WANG, Localization of Religion in the Context of Globalization, Jiangxi Social Sciences, 2004, No. 11] However, this does not mean that localization is a single process. In fact, everything in the process of localization is to communicate with each other. Any "wishful thinking" or in the absence of inclusiveness neither occur in the process of localization. Any culture is exclusive, otherwise it is not enough to become a uniquely shaped culture, and it cannot be distinguished from other cultures; any cultural form is also inclusive, or it cannot be enriched and developed, nor lost the condition of completing with other culture. [Qi-zhi CHEN. Confucianism and East-West cultural conflict theory, academic journal, 1999, No. 5]. Of course, it is because both parties have been transformed and reshaped so as to make mutual progress and make progress together. Religion, as a cultural system, contacts person and supernatural god, has its own resources, such as etiquette and creed, and must be fully adapted to the geographical history, social conditions, customs, and culture during the process of communication traditions and economic realities, 327 localize the universally applicable doctrine and internal resources into the native land, that is, the localization of religions. Due to the formal etiquette and ideological doctrine of religion, the process of its localization is mainly divided into two stages: similarity in from and similarity in spirit. The so-called "similarity in from" stage mainly refers to the initial stage of religious introduction, which is manifested in that some practical activities such as religious rituals interact with local cultures to some extent. For example, in the activities of evangelism, worship, taboos and cultivation, using local languages, customs, costumes, etc. is easier to embed with the local culture in the appearance. The stage of further integration with local culture is "similarity in spirit", that is, to achieve a higher degree of connection from the thought, through the transformation and critical fusion, and become an integral part of the local culture. To achieve "similarity in spirit" religion, the two-way process of religion must meet the following conditions: First, religious resources are sufficient for their own enrichment. The more profound and coherent the traditional resources of a religion, the greater its potential for indigenization and the greater the universality of its own resources. [Shi-guo WANG, Localization of Religion in the Context of Globalization, Jiangxi Social Sciences, 2004, No. 11] Second, religions should have the spirit of "looking down" to study and solve the collision and integration with local resources. Third, we must also be inclusive of native cultures and embrace the broad mind of foreign cultures. It aims at cutting into the core part of local culture and getting rooted recognition by clinging to the root of local culture and rooting in the roots of local culture, so that the related culture can be reconstructed due to its inherent blending and combination. [Shi-guo WANG, Localization of Religion in the Context of Globalization, Jiangxi Social Sciences, 2004, No. 11] The localization of religion reflects a kind of cross-cultural and cultural exchanges, and is a kind of geo-embodied "assimilate into". [Shi-guo WANG, Localization of Religion in the Context of Globalization, Jiangxi Social Sciences, No. 11, 2004]. The picture of religious spread of the world shows the history of religious localization. Christianity from being encircled by the Roman Empire to be accepted until the expansion of the quartet is the localization of Asian Minority's religious culture in the Roman society of continental Europe. In addition to Taoism as a local religion, the other five religions in China, including Buddhism, Christianity, Islam and Catholicism, have also undergone complex processes of localization since their inception. Buddhism is an example of successful localization. Second, The Localization of Buddhism in China: the "Similarity in Spirit "’s Success Deduction With vertical and horizontal history of five thousand years, China is a shining pearl of world culture, and religious culture is an integral part of Chinese culture. According to textual research, as early as the Shang Dynasty, there were ancient religions worshiping ancestors and worshiping ancestors in the Shang Dynasty. With the trade and cultural exchanges between China and foreign countries, foreign religions introduced into the vast land of China and fiercely collided with ancient Chinese legal resources. However, the Indian Buddhism was able to collide and collide, and eventually become a Chinese-style Buddhism. Its early causes were deeply investigated. The Essence of the Ancient Chinese Legal System Ancient Chinese rule of law took "torture" from one dynasty to another as the main source. The "Yu Punishment" started in the Xia Dynasty and the "Tang Punishment" were happened in the Shang dynasty. During the period of the Three Kingdoms, the Southern and Northern Dynasties, a large number of codes appeared. Among them, "Wei Law" established that the elite enjoyed the privilege of judicature, which promoted the important development of ancient criminal law. With the establishment of the Nine Principles of the Western Han Dynasty, the Law of Kaihuang in the Sui Dynasty, the Tang Law in the Tang Dynasty, the dharma of the Tang Dynasty and the complete feudal code, it exerted influence on China and other Asian countries. These codes reflect the ancient Chinese distinctive system of privilege and hierarchy. However, the essence of the "Chinese Law" does not lie in "torture" but in its "kingship" and "royal law." [Wen-zhong DU, nationality and religion: Chinese law is different from the law of 328 Rome law, Journal of Southwest University for Nationalities (Humanities and Social Sciences Edition), 2010 No. 11] "Kingship" and "royal Law"’s basic spirit is that its “Benevolence” and “harmony”, which originated from Zhou Gong. [Wen-zhong DU, nationality and religion: Chinese law is different from the law of Rome law, Journal of Southwest University for Nationalities Ceremony (Humanities and Social Sciences Edition), 2010 No. 11]. "Etiquette" is a series of systems formed by the management of the state and society through the use of a conscientious and self-conscious "moral consensus". The binding force of "ceremony" lies in the legitimacy of its history and tradition. It is the result of a certain bloodline and geographical inheritance. The innate natural relationship of blood and human relations has the effect of "natural justice", which
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