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Abstract
Buddhism, as a foreign culture, had undergone mainly three stages of the development in China: with its dependence upon the traditional Chinese culture---Confucianism and Taoism at its early stage, in conflict with the latter later on and to merge with the traditional Chinese culture at its last stage. A process of the development of Buddhism in China is somehow the process of Buddhism Chinalization, or to say localization. Buddhism was so well accepted by China, it is not only because the character of open-minded and all-inclusive of the Chinese nation, but also because that Buddhism has itself a rich and colorful connotation which serves a supplement to the Chinese traditional culture.
When Buddhism was just introduced into China, it was regarded as a kind of Taoist practices. This is because the foreign Buddhist monks attempted to propagate Buddhism in China had adapted usually both Taoist and Confucian theories to interpret Buddhism. During the Chinese South and North Dynasties, Buddhism exerted its utmost in conflict with Confucianism and Taoism. A controversy between Buddhism and other traditional Chinese schools was occurred usually on those burden questions such as "whether soul is extinctive or none extinctive", "whether there exists a cause and effect" and "should Buddhist monks pay their respects to the Emperor" so on. During the Tang and Song Dynasties, Buddhism began its process of localization, where Confucianism, Buddhism and Taoism, the three major philosophic schools flowed together taking on a new aspect in the Chinese society. Confucianism had absorbed a lot from Buddhism and given the birth to Neo-Confucianism. Taoism had done the same and also paved a way for the new sects (Quan Zheng Jiao and Taiyi Jiao) come into being. Buddhism had finally completed its localization and become a major and important part of the Chinese traditional culture.
Buddhism had given a deep and tremendous influence to the Chinese Culture together with its process of localization. The inter-flow of the Buddhist philosophy and the classic Chinese philosophy had pushed forward a new question and new method for the development of philosophy. In this paper I focus on an influence of the Buddhist concept of Samsara (transmigration) to the moral principles of the Chinese people, an activity of the translation of Buddhist scriptures brought along the classic Chinese literature advanced, and the Buddhist influence over the Chinese Arts.
Key-words: Taoism Confucianism Buddhism Samsara
When Buddhism was just introduced into China, it was spread with its dependence upon the traditional Chinese culture. During this stage, the foreign Buddhist monks had attempted to propagate Buddhism in China by either adapting Taoist theory to interpret the Buddhist doctrine or showing magic in order to absorb more devotees. This caused directly the native Chinese regarded Buddhism as a kind of Taoist practices at the very beginning. The early Buddhist monk translators had usually interpreted the Buddhist scriptures by making a farfetched comparison with the Taoist terms such as "Wuwei" (inaction) and "Wuji"(none yet absolute). This kind of irrelevant interpretation caused the early Chinese people to comprehend the doctrine of Buddhism in accordance with what was thought of Taoism.
As to Confucianism, Buddhism had exerted also its dependence on at the beginning. During the time of the Three Kingdoms (220-265AD), a famous monk named Kang Senghui had made a clever answer when he was asked on a moral question of Buddhism, the theory of cause and effect. The clever answer made in accordance with book Zhou Yi (the Book of Changes)---"one who does good, happiness will befall one's family; one who does bad, miseries will befall (one's family) hereafter." By so addressing, he made a farfetched comparison between Buddhism and Confucianism. In fact, the Confucius theory on cause and effect is based on the concept of "Tiandaoguan", the natural laws. Ac

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