Chinese Temples and Buddhism Unite in Harmony

Relationship history between China and Indonesia Archipelago has been recorded since 1 st century and followed by Chinese community to migrate to the archipelago at that time. The migration also brought their beliefs and culture to enrich archipelago culture. Chinese people and their temples role in developing Buddhism were not discussed in detail, even, there were many misunderstandings between temples and Buddhism institutions. Further, to overcome this problem, we must understand how Chinese belief system and temple role in developing Buddhism in 18 th to 21 st centuries. Chinese temple's track record is dominant in Buddhism development. Benqing monk's record who traveled from one temple to another in providing services for people in temples or Mahayana Buddhist was possible to be traced. In addition, role of Dizang Yuan in Jakarta to educate the "flower monks" as prayers. Even the role of spreading Buddhism through symbols could be seen in various temples. Absolutely, this role requires better establishment and deeper understanding of Chinese people beliefs and temple function as an effort to build harmony. Furthermore, Chinese temples division and belief systems with "Three Teachings" are required to be studied deeper. So, we can all understand that the core is "harmony”.


Introduction
China diplomatic relationship with archipelago kingdoms, particularly the island of Java with Java Dvipa ( Yetiao guo 葉調國 )was recorded in the era of Han dynasty in "Book of the Later Han" ( houhanshu 後漢書 ) 1 ( Huang Kunzhang, 2007 )."Book of the Later Han" stated that in the era of Shundi Cesar 順帝 sixth Yongjian government era永建 ( 131 C.E ) 2 , there came a representative of Java Dvipa Kingdom.China records and chronicles stated Chinese arrivals to the archipelago and vice versa.An example is Yi Jing's note 義淨 (635-713 CE) stated that many monks 3 from China had lived in Srivijaya kingdom (Sumatra) for a long time and mastered Kunlun language.昆侖語 4 5 .
The historical wave of China arrivals to Southeast Asia (including archipelago-writer) according to Zhu Jieqin, there are three periods of arrival: first pre-Christian era and post-Christian era to 15th century (between Han dynasty (202 BCE-220 CE) to Ming dynasty (1368 -1644); second, from 16th century to mid-19th century; third, from mid-19th century to mid-20th century.From the beginning of century to mid-16th century there was no high tension between Chinese and Natives.The ups and downs between Chinese and Natives were recorded since 1740 6 post-Javanese war.
Despite wars in China from the end of third century to 6 th century AD and then chaos in the end of 10 th century, and Mongol occupation in 13 th century, Chinese migration to the archipelago did not occur massively until 17 th century.17 th Century changed Chinese migration map in the archipelago.This situation occurs because the need of workers to build Batavia by Jan Pieter Coon meets limited numbers.Alongside the development, Batavia also requires people who can develop the city, yet the most frequently used as workers are Chinese, both in commercial and factory workers, especially sugar factories.
A large number of migration occurred in the middle of 19 th century when China experienced many problems in the country.The country decline was worse by emergence of various rebellions and wars with western countries.Therefore, all this situation led to Qing dynasty defeat and compensation from western countries.The chaotic situation made Chinese people suffered.So, they migrate to Southeast Asia by grasping hope in the new land.This Chinese migration also brought their beliefs and culture.
Chinese temples exist before the 18 th century alongside Chinese people arrival in Indonesia.Each temple has a main deity and other deities who are worshiped in a temple.Most temples use names based on the main deity worshiped such as Lu Ban Gong or Lu Ban temple; Guanyin Ting or Guanyin temple; and many also use the word Fude or Hoktek, for example Hok Tek Bio Bogor.The existence of temples or often referred to as tepekong / toapekong (Hokkien dialect) is generally located 1 Han dynasty historical book or Hanshu 漢書 is a one of the 24 Chinese Histories and "Book of the Later Han" compiled by Fan Ye 范曄 (398-445 CE) stating that in the era of East Han on 6 th Yongjian reign years 永建 (131 CE) there is a representative of Yetiao or Java Dvipa.While "Han Geographic Book" 漢書地理志 writes the relationship between China, the kingdoms, and Malaya Peninsula.Moreover, it discusses about Han royal trade officials who accompanied merchant ships. 2 The Chinese calendar system in the past is used reign years.Generally refers to the time when the emperor was in power until he died or stopped serving. 3Use of word 'monk (bhiksu)' refers to term priest (holy men) in Mahayana Buddhism while the word 'monk (bhikku)' refers to term priest in Theravada Buddhism. 4Kunlun language is a name of Ancient Malay language given by Chinese people in Tang dynasty era ( 618-907 CE ). in city center where initially Chinese came from traders and settled in that area, and spread to surrounding areas in Indonesia, especially the coast of Java..

Methods
This study used a qualitative research method with a descriptive approach.This method is carried out by collecting various sources of literature by reading and analyzing then processing the research material that has been obtained.Data collection is done by doing research first and then review the contents of the journal that is considered appropriate.The data analysis technique in writing this research is to analyze the contents of the journal to ensure its suitability and this kind of analysis is used with the aim of obtaining a valid source of material according to the stages and fields

Result and Discussion China Religions and Beliefs
According to Van Schie, religions is: "The whole myth, rite and order of life which is a statement and expression of human belief, and a" mysterious style "affects all aspects of its life 7 ".According to Olaf Herbert Schuman: "basic component of religion is an existence of worshiped and worshiping, which is worshiped as a primat factor so, it has power or has an effect on that relationship ".As we know that religion or belief 8 is diverse and in author's opinion, it actually does not have fundamental differences if seen from religious understanding by Schie and Schuman.
Traditional religions and Chinese people's beliefs are strikingly different from Abrahamic religions.One of the differences is inclusive in the sense of being able to accept "gods" outside Chinese culture and able to absorb components outside their beliefs.On the other hand, Chinese temples are equipped with both structural functions and social functions, for instance: social control; education function; security defense; orphanage; nursing home; free lodging and others 9 .However, the main function is the expression of Chinese culture as outlined in their temples such as: the art of calligraphy; performing arts; sculptures; literatures; origami; and architecture.Joachim Wach divides two types of religious groups: natural groups and specifically religious.C.K extends its definition becomes: diffused religions dan institutional religion 10 .C.K stated that:" ancestor worship had all the primary qualities of religion diffused into the institutional structure 11 ".
Religion is modern Chinese is zongjiao 宗教 meaning that: "back to ancestor's teaching" originally came from Chinese Mahayana Buddhism term 12 and zongjiao is used as religion translation into Chinese 13 .Meanwhile, in Classic Mandarin there are two words refer to religion's meaning.First, jiao 教 meaning as "teaching" in recent definition.The use of jiao as a meaning of religion is represented here: Jingjiao 景教 refers to Nestorian Christianity which developed in China mainland in the seventh century AD; Qingzhen jiao 清真教 means Islam; Fojiao 佛教means Buddhism; Rujiao 7 G. Van  儒教 (Confucianism or Ruism); Daojiao 道 (Taoism) 14 .The author tries to explore religion meaning according to Zhongyong book 中庸: "Heaven's gift / mandate is called original nature, following this original nature is called Dao (path), developing this Dao is called "Teaching" 天命之謂性，率性之謂道，修道之謂教 -中庸 ".Ming has a meaning of : mandate is a concept of balance, unity, and harmony ( yinyang, five elements ).Xing has a meaning of five human noble natures.仁义礼智信 ( humanity, justice, ethics, wisdom and integrity ), dao is one of the way to reach it.So, religion understanding according to author is: religion is a teaching to develop true nature of human and always step in the 5 main virtues corridor.
People who worship in temples have the characteristics of "Samkauw or Three Teachings" generally.It calls three teachings since it comes from: Buddhism, Confucianism, and Taoism.Temples especially in Central and East Java, and Sumatra are known as Three Teachings Place of Worship (TITD).The term Three Teachings only exists in Indonesia.Generally, it is called as baishen or worshiping shen (ancestors and gods).The temple can be briefly said to be the building of worship for Buddhism: Taoism, or Ruism, or often called as samkauw (Three Teachings).

Temples' Roles
The term "temple" is the first term known in Java island and widespread then.In general, this term refers to places of worship nuanced in Chinese cultural architecture, either Mahayana Buddhism, Taoism, or Chinese community beliefs.Actually, from the itself (temple) it can be sorted which are places of worship for Buddhism, Taoism, and people's beliefs.Further, it can be seen the composition of altar and trinkets in the "temple".However, it must be underlined that the division cannot always be used since "gods and goddess" in the temple can come from the three main teachings in China or included in people's beliefs either.For instance, Buddhism place of worship which is always difficult to define.Its definition such as: Jinde yuan 金德院 Jakarta, Chaojue si 朝覺寺 Cirebon, Dajuesi 大覺寺 Semarang etc.The author estimates this is the temple of Taoism, seen from its trinkets in Baoan gong 保安宮 Solo.The temples above generally have an altar of Taoism; Ruism or popular beliefs.
1.1) Si 寺, generally is place of worship for 'foreign' religion entering to China, and uses word si寺 16 .There are many temples in Indonesia use si or sie in Hokkien dialect.
1.2) Yuan 院, this definition is wider than si vihara, because it covers education places, monks self-training places.For instance, Jinde yuan 金德院 Jakarta.
1.3 ) An 庵, generally translated as an 庵 is a monastery for women monks, but an is not always for women monks 尼.An 庵 can be used for : daogu 道姑 17 ； or zhai jie 齋姐 18 . 14In general, people often interpret Confucianism and Taoism as teachings or philosophy.In Chinese terms, the word jia 家 (house) is a teaching or philosophy.Example: Fojia 佛家 (Buddhism philosophy); Daojia 道家 (Taoism philosophy); Rujia 儒家 (Ru or Confucianism 15 This division does not strictly apply in Indonesia since many "temples" are combinating Taoism or Buddhism, and sometimes Ruism elements as well.This phenomenon can also be found in Chinese places of worship in Chinese diaspora countries especially Southeast Asia or rural China. 16Si origin is a guesthouse for foreign guests which then used as a name for places of worship for foreign religions entering China.For instances: Fosi 佛寺 (vihara), Jingsi 景寺 (Nestorian church), Qingzhensi 清真寺(mosque). 17Daogu is a name of Taoism women monks.Vol.Mircae Eliade stated, " The man of the traditional societies is admittedly a homo religiosus, but his behavior forms part of the general behavior of mankind and hence is of concern to philosophical anthropology, to phenomenology, to psychology. 21" Chen Zhihua wrote, "Temple has many functions, not only as a medium of worship or shamanism.However, since temple has many public functions, then it becomes very profane and realistic."(廟宇的用途其實是很多方面的，不僅僅用於崇祀或巫術迷信活動。正因為它們有許多公共性的功能，所以它們常常是很世俗化，很現實化的。) 22 .Therefore, temples have tqo functions of sacred and profane in the same spatial /space. 18Zhaijie are women who vow to live unmarried and provide spiritual services for those who need it.Generally, zhaijie is coming from Hakka people sub-ethnic.You can find an 庵 for zhaijie in several big cities in Indonesia. 19Ling Guang si 靈光寺 temple, Bandung, has two small pagodas to give tribute to late shifu (monks or women monks).The pagodas location is inside or outside the vihara.The majority of temples in Southeast Asia can be categorized as diffused religions.It is an often-heard term in Indonesia, or "Samkaw" (三 教).It has a characteristic of worshipping the ancestor.In addition, the word "samkaw" in Indonesia refers to three Chinese beliefs, those are: a Basically, Chinese people adhere to Chinese Mahayana Buddhism (漢 傳 佛教) and Tao (道教.Besides, the two religions, there are so-called popular beliefs (民間 信仰), sometimes also called as animism(精靈 崇拜, sometimes called as 'popular' religion(大眾宗教) 24 .This people beliefs contain not only the elements of Shamanism but also Taoism and Buddhism.Shamanism is spiritual core clan culture.It creates and actualizes clan-oriented collectivism spirit."薩滿教是氏族文化的精神內核。它所弘揚和體現的氏族至上的集體主義精神 25 .
In addition, temples with ancestral ash altars become a binder for overseas and Chinese people to conduct social activities by meeting basic needs, mainly for one clan or region 26 .According to Jean DeBenardi, "this community temple further served as the headquarters for the chinese kapitans, leaders whom colonial authorities invested with the responsibility for governing their communities, and also served as the temple's director, the keeper of the incense urn.(these community temples further served as the headquarters for the chinese kapitans, leader whom colonial authorities invested with responsibility for governing their communities, and who also served as the temple's directors, the keepers of the incense urn.) 27 .
We need to look at the efficacy of cult especially in Chinese gods, as Robert W. Crapps stated: religion (the writer uses the term cult to be clearer) is belief and feeling, organism and organization, act and exist 28 .Nicholas Berdyaev argues more brilliantly that religion (cult-writer) is: an attempt to overcome silence to release ego from its closed condition, to achieve togetherness and end 29 ".We can see these indicators in community temples.So, the author argues that the cult of gods and goddesses is aimed to binding Chinese people around them become more solid and release individual egos, especially in new areas for sthem.In addition, their incensation is not only a representation of a point to connect with gods but also as a collective identity (the incense urn represented a point of contact with the gods but also a collective identity) 30 .
Religion or belief can provide a "protection" of security especially those who travel outside their origin.In general, overseas Chinese people "bring" their gods, both profession, for instance Lu Ban 魯班;community, for instance Kaizhang Shengwang 開漳聖王 ;common, for instance: GuanGong 關公.In general, gods in the temple are apotheosis or appoint someone to be holy, mailny for those who are heroes or live tragically.This idea is common in Chinese culture 31 .The goals are diverse and one of them is "establish an altar etablish teachings" (設壇設教).Ancestor worship is a teaching about devotion to seniors and loyalty, maintain community good name.Temple as a place of worship can also absorb local beliefs.Worshiped gods in temples are not only Chinese deities but also sacred local figures, such as Eyang Suryakencana, Eyang Jugo, Raden Mangunjaya, Eyang Jayadiningrat, Prabu Suryakencana, and others.The entry of local figures occured since inclusive nature of Chinese beliefs.In addition, it becomes a "reminder" and "link" of Chinese community to new place where they lived.In social psychology, schemes are mental frameworks centered on specific themes that can help us govern social information.Moreover, there are three issues on effect of scheme, namely: attention (attention), coding (encoding), and retrieval (retrieval) 32 .
There are many temple ritual activities involve various components of Chinese and non-Chinese society without being insulated by Ethnicity, Religion, Race, and Inter-group relations.For instance, when "carrying toapekong" there is "sense of involvement" both those who help these activities or spectators.We can see it as a form of harmony bond as described by Geertz: "the belief that people (especially if they are neighbors) must get along well, must cooperate and help each others (almost no one avoids when there is slametan).So, people beliefs should be viewed as it is (realistic) 33 .Javanese people acknowledge slametan and as a medium to be connected with people, which gathers various aspects of social life and personal experience.It is reducing uncertainty, tension, and conflict 34 .In addition, it can be as described by Jean Debenardi the formation of new interethnic collaboration in the diaspora communities, these diasporic communities new forms of interethnic collaboration 35 .
NYANADASSANA, Jurnal Pendidikan, Sosial, dan Keagamaan Chinese temples can also become a "tool" of self-training for people or figures from the three main religions of China to reduce "lust for possess" the temple is not belonging to only one group.Temple provides lesson about sharing "space" and "time" for Buddhism; Taoism, and Ruism equally.

Buddhism Traces on Chinese Temples
Buddhism is a religion from India that experienced significance (漢化 佛教) but this process went through ripples.One of them was during Tang dynasty which some Ruists considered monks to disrespect their parents and emperors, so, in 631 Tang Taizong emperor (598-649) issued a decree for monks to respect their parents but later appeared opposition.This problem occurred many times so, it can be reborn decree of respect for parents and movements against these decrees 36 .In addition, political battles to fight royal support for taoists or monks, but discussions between taoists and monks in the palace produced positive results such as realizing the point of similarity among them 37 .Three Tang emperors, Tang Gaozu (566-635), Tang Taizong (598-649) and Tang Ruizong (662-716) tried to defuse the "battle" between Ruism, Taoism, and Buddhism by issuing statements: "The three teachings are equal; and have compassion in it" 38 .In addition, they also held a discussion of three religions by inviting their main figures from: Buddhism; Ruism, and Taoism, which was conducted in the palace where the three religions were ultimate "weapons" to govern and pacify the country 39 .These discussions formed the basic of "Sanjiao heyi" and "Sanjiao pingdeng" in the next period 40 .However, strong criticism and opposition from some Ruism figures re-emerged in the Song dynasty (960-1279) such as Sun Fu 復 復 (992-1057), Shi Jie 石 介 (1005-1045), Li Gou 李 覯 (1009-1059), Ouyang Xiu 歐陽修 (1007-1072) on Buddhism, made two Buddhist monk figures namely: Qi Song 契嵩 (1007-1072) and Zhiyuan 智圓 (976-1022) carrying sanjiaoheyi 41 .Wang Chongyang 王重陽 (1113-1170) a taoist who founded Taoism of Quanzhen sect 全真派 also emphasized the concept of sanjiaoheyi.The onjective was to establish harmony with mutual respect and learn from each other.Further, the result created friction reduction among people and Chinese community could live "without burdens" based on the three religions.The temples could peacefully "accommodate" the three religions.Contradiction among the three religions in China was giving many disadvantages, so, it needed a willingness to open a dialogue and open up.The Tang Dynasty had held an official dialogue on behalf of country even it had not resolved the problem yet.The willingness of religious institutions and their leaders to deconstruct habit gave birth to habit of tolerance among their people.The elders Chinese Mahayana Buddhism and Taoism gave birth to tolerant figures who had no "burden" when discussing Taoist or Buddhist scriptures.For instance monk Jingkong 淨空 法師 (1927-), daoist Chen Liansheng 陳 蓮 笙 (1917-2008).The events above gave birth to the concept of "Samkaw" (Tridharma) which was translated into Chinese temples.
36 薛克翔著•季祥林主編.佛教與中國文化.(北京:昆侖出版社,2006),177-178 37 Ibid.175-177 38 Ibid 178 39 Ibid179 40 Sanjiao heyi 三教合一 (three religions become one) and Sanjiao pingdeng 三教平等 (three equal religions) are Chinese people philosophy in seeing these three religions ( Taoisme;Buddhisme dan Ruisme) as equal, there is no higher or lower position among them.Have same basics.Therefore, it does not become a new sect.It is contrast with Sanyi jiao religions三一教 (Tri teachings religions) founded by Lin ZhaoEn 林兆恩 (1517-1598) is syncretism of the three religions and creating new books outside the canon of Taoism and Buddhism. 41 Another temple is Dizang yuan 地 藏 院, which also known as Triratna monastery at Laotze Street, Jakarta. it is used to be a place for orphans and remains till today.The tradition in this temple is educates those orphans to become "monks" 54 with ritual procedures using Hakka dialect 55 .One of the students comes from Dizang yuan, Master Moi Cin then becomes a "prayer" at Lingguang si 靈光寺 Bandung.Based on the author's observation, the temple is Buddhism Linji sect 佛教 宗 宗 and in Zhenguo temple, located in Solo, the author found ancestral boards of monks in that temple from Linji sect.The temple's role in spreading Buddhism is certainly not only written in the explanation above.We can find various writings with Buddhism, sutras (jing 經) and even "words" of virtue in the name of Guanyin.The arrival history of Chinese people brings a philosophy that promotes harmony in religion and respects local beliefs.Temple's role as a "medium" that is accommodating various activities of Chinese either sacred or profane, and as cross-ethnic collaboration.The influence of Chinese architecture on the three main religions makes people unable to distinguish them.However, people can distinguish them actually by giving name, but the distinction merges into a mutual tolerance "medium".

Conclusion
The friction among the three religions in China has been going on for long time until it gave birth to the concept of equality and mutual respect.It can occur since the openness of various religious figures at that time with political power possessed by the emperor.Mutual acceptance between one and another enrich each other's treasures.Harmony in differences exists in the temple, and people can feel it by learning to divide "space" and "time" and control "sectarian ego" equally.Whether we realize it or not, temples has already contains "practical" teachings of Buddhism, one of which is compassion through GuanYin.Temple's role in the spread of Buddhism in Indonesia, in this case Chinese Mahayana Buddhism gives birth to Buddhist figures from 20 th century untill today.
Indonesia does not need to build a "temple" to overcome frictions among religious communities.However, we can build togetherness through dialogue and acceptance of one another.Build a "community center" for learning to share "space" and "time" for religious people to conduct their activities and gather people from various groups to collaborate among ethnics.In nutshell, it is important to restrain sectarian ego because religion can play an important role in establishing the country and pacifying the state.
3.3)Li tang 禮堂, is tribute hall.The author never finds li tang as Ruism place of worship in other countries, beside Indonesia.4) People belief, they use the term miao 廟, in general but in many people belief's place of worship, we can see the use of gong; ci; tang.Another term is tang 堂 (hall), which means it is a small-private temple.Other is shentan 神壇 means "gods' altar"; dian 殿 (hall).Tang and shentan belong to someone frequently but many times open for people and have a function as prayer.Tang is commonly related to Fotang 佛, but it is not static since Taoism also uses term of tang.Meanwhile, shentan is related to Taoism or people belief.
. Ruism or widely known as Confucianism.David Jordan stated it is not Ruism 23 .Yet, Indonesia acknowledged Ruism not Taoism.Ruism's influences are seen mainly on the ancestor's tribute ritual.b.Chinese Mahayana Buddhism.The author emphasizes Chinese Mahayana Buddhism (漢傳大乘佛教) to differentiate it with Theravada Buddhism (小乘佛教)or Chinese states as "Buddhism that evolves in south area of China" (南傳佛教).This differentiation aims to stress which Buddhism gives influences on Chinese peole beliefs.Therefore, Buddhism gives huge influences on Chinese culture.c.Taoism as traditional religion which born and grew in China has unique characteristics that represent Chinese culture.作為中國土生土長的傳統宗教，道教具有鮮明的民族文化特征。 (Chen & Xu 2007: 17).Luxun 魯迅 (1881-1936) stated:" the roots of Chinese culture are all in Taoism" 魯迅先生曾經指出， '中國根底全在道教' (Chen& Xu 2007:17).Luxun statement indicates that Taoism gives huge influences on Chinese culture.
Ibid.267-270 NYANADASSANA, Jurnal Pendidikan, Sosial, dan Keagamaan Chinese Mahayana Buddhism tradition and habits seen in temples are: a. Anjali (holding the palms together and put it in front of chest).Chinese or Han tradition commonly knows it by gongshou 拱手 or soja. 51b.Vegetarian.c. Offering without uses any living things.d.Invite monks for Ulambana ceremony or other rituals.There are many unrevealed points that should be elaborated by the author.Furthermore, the author tries to explain some issues related to the spread of Buddhism through temples.This presentation explores Chinese Mahayana Buddhism spreading in the Archipelago.First, Benqing monk's role 本清老和尚 (Ven.Sanghanata Aryamula 1878-1962) in spreading Buddhism.He spread Mahayana Buddhism in various countries such as, Jakarta; Bandung; Semarang; Cirebon; Kerawang.The place where He used to live and and pray was called as temples.While, there were some temples which did not use the word si 寺 (vihara with China architecture).The temple where He lived in Bandung was Xietian gong 協天宮 and called by big temple.Guandi miao 關帝廟 in Kerawang has ever been managed by Him, before it became huge nowadays 52 .The journey of Benqing in spreading Mahayana Buddhism gave birth to the generation of monks who were ordained in Indonesia.Monk Ashin Jinarakkhita, a disciple of Benqing, named Tizheng 體 正.Next generation: they used Yuan 圓, including monk Yuanshan 圓 善.The next generation was Ding 定.In general, these generation of monks use Sanskrit name with generation name: Dharma or Arya.For example: Monk Aryamaitri 定 盛 (Dingcheng) and Monk Dharmasagaro 定海 (Dinghai).The next generation was Xue (学).The Great Sangha Indonesian monks of this generation use Sanskrit name: Nyana.The next generation was Xian (贤) 53 .
54The writer gives quote because based on the writer's observations, they are included in "xianghua heshang" 香花 和尚.55Benqing speaks in Hokkien dialect.