Korea Journal of Buddhist StudiesISSN:1598-0642(Print)불교학연구회

In this paper, I will study how the conception and role of Karma and Samsāra in Chinese Buddhism has changed. The conception Karma and Samsāra in Chinese Buddhism was adopted by Seng-zao(僧肇) and Lu-shan Hui-yuan(廬山慧遠) in the time of wei-jin na-bei chao(魏晋南北朝). In ‘Wu bu-qien lun’ (物不遷論) Seng-zao explains the cause and effect of the action. And in “San-bao lun” (三報論) Hui-yuan says that there is no subject to receive retribution, and to receive retribution is inthe mind, and this mind does not have a fixed type. This opinion in “San-bao lun” (三報論) exactly describes Buddhist self effacement. This conception of Karma and Samsāra in Chinese Buddhism is differentiated two ways in the time of Sui-Tang(隋唐). One is that the role of karma and samsāra is reduced in Chinese Buddhist sects (Tian-tai, Hua-yan, Chan). Chinese Buddhist sects espouse the practice theory that a beginner attains right enlightenment or practice theory of du-wu du-xiu(頓悟頓修). This opinion does not admit the importance of jian-xiu(漸修). In this opinion the role of karma and samsāra are naturally reduced. The other differentiation is that Chinese writing scripture emphasizes the concepts of karma and samsāra. This is different from Chinese Buddhist sects. “Leng-yan ching” (楞嚴經) says Chinese transformation of karma and samsāra, “Fu-mu en-chong ching” (父母恩重經), emphasizes xiao(孝) in Karma and Samsāra. “Shi-wang ching” (十王經) and “Yu-lan pen ching” (盂蘭盆經) espouses Chinese transformation of fu-tian(福田) thought.