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Mayahana Buddhism, which allowed for a syncretic pantheon of Buddhist deities, incorporating figures from Chinese folk religions alongside numerous other [[Buddha|Buddhas]] and [[bodhisattva]]s, of whom the [[Shakamuni|historical Buddha]] was only one, took root relatively easily in China, as compared to Theravada Buddhism, which focused more strongly on the historical Buddha and his teachings. Buddhist concepts such as [[karma]] also shifted and changed, adapting for example to the Chinese focus on the family, and on ancestors, rather than on individual honor or virtue.

Mayahana Buddhism, which allowed for a syncretic pantheon of Buddhist deities, incorporating figures from Chinese folk religions alongside numerous other [[Buddha|Buddhas]] and [[bodhisattva]]s, of whom the [[Shakamuni|historical Buddha]] was only one, took root relatively easily in China, as compared to Theravada Buddhism, which focused more strongly on the historical Buddha and his teachings. Buddhist concepts such as [[karma]] also shifted and changed, adapting for example to the Chinese focus on the family, and on ancestors, rather than on individual honor or virtue.

Taoist heads of some Chinese states persecuted Buddhism harshly, including in northern China from [[446]]-[[452]], and again from [[574]]-[[578]]. However, while ire was directed against Buddhist monasteries, which were seen to be amassing wealth and power, popular belief & practice of Buddhism was never targeted, nor would it be in later periods of Imperial China. Meanwhile, other states were more accepting of the new religion. The rulers of the [[Northern Wei Dynasty]] ([[386]]-[[534]]) were among the first, and most prominent, to convert to Buddhism and advocate its spread, though [[Emperor Taiwu]] (r. [[424]]-452) of that dynasty was to lead one of the more prominent efforts at suppression.<ref>Schirokauer, et al, 88.</ref> The so-called [[Emperor Wu of Liang|"Bodhisattva Emperor" Wu]] entered monastic life on three occasions, being ransomed back from the temples by his nonplussed courtiers.<ref name=craig50/> Buddhism gained significant traction in southern China at that same time. Shrines and temples began to be built, and monks and their institutions to gain wealth and power as elites, inspired by the idea of gaining spiritual merit through acts of faith and charity, began to donate land and funds to Buddhist institutions.

Taoist heads of some Chinese states persecuted Buddhism harshly, including in northern China around [[446]]-[[452]], around [[574]]-[[578]], and again around [[845]]. However, while ire was directed against Buddhist monasteries, which were seen to be amassing wealth and power, popular belief & practice of Buddhism was never targeted, nor would it be in later periods of Imperial China. Meanwhile, other states were more accepting of the new religion. The rulers of the [[Northern Wei Dynasty]] ([[386]]-[[534]]) were among the first, and most prominent, to convert to Buddhism and advocate its spread, though [[Emperor Taiwu]] (r. [[424]]-452) of that dynasty was to lead one of the more prominent efforts at suppression.<ref>Schirokauer, et al, 88.</ref> The so-called [[Emperor Wu of Liang|"Bodhisattva Emperor" Wu]] entered monastic life on three occasions, being ransomed back from the temples by his nonplussed courtiers.<ref name=craig50/> Buddhism gained significant traction in southern China at that same time. Shrines and temples began to be built, and monks and their institutions to gain wealth and power as elites, inspired by the idea of gaining spiritual merit through acts of faith and charity, began to donate land and funds to Buddhist institutions.

Buddhism gained more widespread popularity (i.e. among the masses) in the sixth century, as it began to take on new forms specifically adapted to Chinese society, and became more accessible to the masses. The emergence of [[Pure Land Buddhism]] at this time was a key element of these developments, focusing on the idea of salvation through faith, committing oneself to a spiritual and upright life, and through the aid of compassionate deities, especially [[Amitabha]] (Amida Buddha, the Buddha of the Western Paradise, i.e. the Pure Land) and [[Kannon|Guanyin]] (J: Kannon), the bodhisattva of compassion. Other forms of Buddhism required its devotees to possess significant wealth (to donate to Buddhist temples), leisure time (to devote to prayer, ritual, and study of religious texts), and learning (to study the religious texts, and to perform complex rituals); by contrast, Pure Land Buddhism focused on simpler rituals, and expressions of faith.

Buddhism gained more widespread popularity (i.e. among the masses) in the sixth century, as it began to take on new forms specifically adapted to Chinese society, and became more accessible to the masses. The emergence of [[Pure Land Buddhism]] at this time was a key element of these developments, focusing on the idea of salvation through faith, committing oneself to a spiritual and upright life, and through the aid of compassionate deities, especially [[Amitabha]] (Amida Buddha, the Buddha of the Western Paradise, i.e. the Pure Land) and [[Kannon|Guanyin]] (J: Kannon), the bodhisattva of compassion. Other forms of Buddhism required its devotees to possess significant wealth (to donate to Buddhist temples), leisure time (to devote to prayer, ritual, and study of religious texts), and learning (to study the religious texts, and to perform complex rituals); by contrast, Pure Land Buddhism focused on simpler rituals, and expressions of faith.

Thus, up until around 1600, Shingon and [[Rinzai]] Zen were very much the dominant - if not the only - schools of Buddhism active in Ryûkyû. The heads of Ryukyuan Buddhist temples were all Japanese up until the late 15th or early 16th century, when Ryukyuan monks began to rise to become the heads of some of these temples; even these Ryukyuan monks, however, trained for a considerable amount of time at temples in Japan prior to rising to such positions of authority.<ref name=smits193>Gregory Smits, ''Maritime Ryukyu'', University of Hawaii Press (2019), 193.</ref> Zen monks based in Ryûkyû, due to their strong connections to Japan (chiefly [[Satsuma province|Satsuma]] and [[Suo province|Suô provinces]] and the ''[[Kyoto Gozan]]'' temples),<ref name=smits193/> came to occupy a particularly prominent role in Ryûkyû's diplomatic interactions with Japan, both in drafting formal communications, and in serving as official royal envoys. Interactions with China, Korea, and Southeast Asia continued to be handled chiefly by the [[scholar-aristocracy of Ryukyu|scholar-officials]] of [[Kumemura]], however.<ref name=yoko38/>

Thus, up until around 1600, Shingon and [[Rinzai]] Zen were very much the dominant - if not the only - schools of Buddhism active in Ryûkyû. The heads of Ryukyuan Buddhist temples were all Japanese up until the late 15th or early 16th century, when Ryukyuan monks began to rise to become the heads of some of these temples; even these Ryukyuan monks, however, trained for a considerable amount of time at temples in Japan prior to rising to such positions of authority.<ref name=smits193>Gregory Smits, ''Maritime Ryukyu'', University of Hawaii Press (2019), 193.</ref> Zen monks based in Ryûkyû, due to their strong connections to Japan (chiefly [[Satsuma province|Satsuma]] and [[Suo province|Suô provinces]] and the ''[[Kyoto Gozan]]'' temples),<ref name=smits193/> came to occupy a particularly prominent role in Ryûkyû's diplomatic interactions with Japan, both in drafting formal communications, and in serving as official royal envoys. Interactions with China, Korea, and Southeast Asia continued to be handled chiefly by the [[scholar-aristocracy of Ryukyu|scholar-officials]] of [[Kumemura]], however.<ref name=yoko38/>

[[Pure Land Buddhism]] (''Jôdo shû'') was first introduced to Ryûkyû by the Japanese monk [[Taichu|Taichû]], who sojourned in Ryûkyû in [[1603]]-[[1605]].<ref>"[http://ryukyushimpo.jp/news/storyid-41954-storytopic-121.html Taichû]," ''Okinawa Compact Encyclopedia'' 沖縄コンパクト事典, Ryukyu Shimpo, 1 March 2003.</ref> By this time, there were some 46 temples active in Ryûkyû, associated with at least twenty different deities.<ref>Of these, roughly 17 were established before the reign of Shô Shin, 24 during the reigns of Shô Shin and [[Sho Sei (尚清)|Shô Sei]], and one later. Smits, ''Maritime Ryukyu'', 141-142.</ref>

[[Pure Land Buddhism]] (''Jôdo shû'') was first introduced to Ryûkyû by the Japanese monk [[Taichu|Taichû]], who sojourned in Ryûkyû in [[1603]]-[[1605]].<ref>"[http://ryukyushimpo.jp/news/storyid-41954-storytopic-121.html Taichû]," ''Okinawa Compact Encyclopedia'' 沖縄コンパクト事典, Ryukyu Shimpo, 1 March 2003.</ref> By this time, there were some 46 temples active in Ryûkyû, associated with at least twenty different deities.<ref>Of these, roughly 17 were established before the reign of Shô Shin, 24 during the reigns of Shô Shin and [[Sho Sei (尚清)|Shô Sei]], and one later. Smits, ''Maritime Ryukyu'', 141-142.</ref>