Fotu Cheng Explained

Fotu Cheng
Birth Date:232 CE
Birth Place:Kucha
Death Date:348 CE

Fotu Cheng (Sanskrit: Buddhacinga?;) (ca. 232 - 348 CE[1]) was a Buddhist monk and missionary from Kucha. He studied in Kashmir and came to Luoyang in 310 CE, and was active in the spread of Buddhism in China.[1]

Life

Early life, emigration to China, and association with Shi Le's Later Zhao dynasty

Fotu Cheng came from Central Asia to China in 310 CE and propagated Buddhism widely. He is said to have demonstrated many spiritual powers, and was able to convert the warlords in this region of China over to Buddhism.[2] He succeeded in converting the Jie warlord Shi Le and became his closest advisor as he founded the Later Zhao dynasty in 319 CE. Fotu Cheng uttered the only phrase that reached us in the Jie language, cited in connection with Shi Le's successful war against Liu Yao of Former Zhao in 328 CE, and recorded in the Chinese annals in Chinese transcription with a Chinese translation.[3] This phrase was analyzed in several publications.[4] [5] [6] [7] [8]

As a teacher of meditation

Fotu Cheng is well known for teaching methods of meditation, and especially ānāpānasmṛti ("mindfulness of breathing"). Fotu Cheng widely taught ānāpānasmṛti through methods of counting breaths, so as to temper to the breathing, simultaneously focusing the mind into a state of peaceful meditative concentration (Skt. samādhi).[9] By teaching meditation methods as well as doctrine, Fotu Cheng popularized Buddhism quickly. According to Nan Huai-Chin, "Besides all its theoretical accounts of emptiness and existence, Buddhism also offered methods for genuine realization of spiritual powers and meditative concentration that could be relied upon. This is the reason that Buddhism began to develop so vigorously in China with Fotu Cheng."[9]

Legacy and successors

Eventually Fotu Cheng became a Later Zhao government official under Shi Hu, who allowed him to found a great number of Buddhist temples. Among his disciples were Dao An, Zhu Faya, Zhu Fatai, Fa-he and Fa-ch'ang. These disciples had a great impact on Buddhism in China, and continued to revere the memory of their teacher. In his history of China, John Keay writes:[10]

See also

External links

Notes and References

  1. Buswell, Robert. Lopez, Donald. The Princeton Dictionary of Buddhism. 2013. p. 304
  2. Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. pp. 80-81
  3. Book: Fang, Xuanling. Fang Xuanling

    . Fang Xuanling. zh:晉書. Book of Jin. 1958. Commercial Press. Beijing. Chinese. Vol. 95, pp. 12b-13a.

  4. Ramstedt G.J., "Zur Frage nach der Stellung des Tschuwassischen" (On the question of the position of the Chuvash), JSFOu 38, 1922, pp. 1on
  5. Bazin. Louis. Louis Bazin. Un texte proto-turc du IVe siècle: le distique hiong-nou du "Tsin-chou". Oriens. 1. 2. 1948. 208–219. 1578997.
  6. von Gabain. Annemarie. Louis Bazin: Un texte proto-turc du IVe siècle: le distique hiong-nou du "Tsin-chou" (Besprechung). Der Islam. 29. 1950. 244–246.
  7. Pulleyblank. Edwin George. Edwin G. Pulleyblank. The consonantal system of Old Chinese. Part II. Asia Major. 9. 1963. 206–265. 2011-02-06. p. 264.
  8. Shervashidze I.N. "Verb forms in the language of the Turkic runiform inscriptions", Tbilisi, 1986, pp. 3-9
  9. Nan, Huai-Chin. Basic Buddhism: Exploring Buddhism and Zen. 1997. p. 81
  10. Keay, John. China: A History. 2009. pp. 207-208