佛教的本质并不是成为一个运动开始以来的传教士的角度但佛陀的教诲次大陆尽管如此远的地方和大范围传播。无论佛的教义传播,佛教的方法及其风格会被修改,以符合当地人民的角度在特定文化中,然而,没有任何漠视富有同情心和智慧教学(桑德尔 346)消息。每个国家都在佛的教学,这是建立在宗教,社会的结构,形成一种精神。也许,由于广泛的分布在三个主要区域在东亚,现在被称为中国、朝鲜和西藏,佛的形象遇到作为一个混合的文化在这一地区。不可能有一个特定的命令,可以与他的浩瀚圣灵(桑德尔 346)。然而,它仍然是一个问题,是否承认佛的部落地区偏远地区中心地带的居民或者是他的语言理解?因此,这篇文章的目的是突出佛教在中国和韩国的角度来理解单词的真实本性说来自中国唐代的考据。
The nature of Buddhism since the starting was not to become a movement of missionary perspective but the teachings of Buddha spread nevertheless to far places and wide subcontinents. Wherever the teachings of Buddha spread, the methods of Buddhism and its styles were altered to fit within the local perspective of the people in that specific culture, however, without any disregard to the compassionate and wise message in that teaching (Sandell 346). Every country where the teaching of Buddha reached, it was constructed within the structure of religion in that society and made to form a spiritual form. Maybe, due to the wide spread across the three main regions in East Asia, now known as China, Korea and Tibet, the image of Buddha comes across as a mixture of all the cultures in this region. There cannot be a particular command that can be associated with him due to the vastness in his holy spirit (Sandell 346). However, it still remains a question, whether to acknowledge Buddha as a tribesman from regions in outlying areas or was his language comprehensible to the heartland inhabitants? Therefore, the aim of this essay is to highlight the perspective of Buddhism in China and Korea in order to understand the true nature of the words said by a scholar-official from Tang China.