Filial piety has been an important aspect of Buddhist ethics since early Buddhism, and was essential in the apologetics and texts of Chinese Buddhism. In the Early Buddhist Texts such as the NikÄyas and Ägamas, filial piety is prescribed and practiced in three ways: to repay the gratitude toward one's parents; as a good karma or merit; and as a way to contribute to and sustain the social order. In Buddhist scriptures, narratives are given of the Buddha and his disciples practicing filial piety toward their parents, based on the qualities of gratitude and reciprocity. Initially, scholars of Buddhism like Kenneth Ch'en saw Buddhist teachings on filial piety as a distinct feature of Chinese Buddhism. Later scholarship, led by people such as John Strong and Gregory Schopen, has come to believe that filial piety was part of Buddhist doctrine since early times. Strong and Schopen have provided epigraphical and textual evidence to show that early Buddhist laypeople, monks and nuns often displayed strong devotion to their parents, concluding that filial piety was already an important part of the devotional life of early Buddhists.
When Buddhism was introduced in China, it had no organized celibacy. Confucianism emphasized filial piety to parents and loyalty to the emperor, and Buddhist monastic life was seen to go against its tenets. In the 3rdā5th century, as criticism of Buddhism increased, Buddhist monastics and lay authors responded by writing about and translating Buddhist doctrines and narratives that supported filiality, comparing them to Confucianism and thereby defending Buddhism and its value in society. The Mouzi Lihuolun referred to Confucian and Daoist classics, as well as historical precedents to respond to critics of Buddhism. The Mouzi stated that while on the surface the Buddhist monk seems to reject and abandon his parents, he is actually aiding his parents as well as himself on the path towards enlightenment. Sun Chuo (c.300ā380) further argued that monks were working to ensure the salvation of all people and making their family proud by doing so, and Liu Xie stated that Buddhists practiced filial piety by sharing merit with their departed relatives. Buddhist monks were also criticized for not expressing their respect to the Chinese emperor by prostrating and other devotion, which in Confucianism was associated with the virtue of filial piety. Huiyuan (334ā416) responded that although monks did not express such piety, they did pay homage in heart and mind; moreover, their teaching of morality and virtue to the public helped support imperial rule.
From the 6th century onward, Chinese Buddhists began to realize that they had to stress Buddhism's own particular ideas about filial piety in order to for Buddhism to survive. ÅyÄma, SujÄti and other Buddhist stories of self-sacrifice spread a belief that a filial child should even be willing to sacrifice its own body. The Ullambana SÅ«tra introduced the idea of transfer of merit through the story of Mulian Saves His Mother and led to the establishment of the Ghost Festival. By this Buddhists attempted to show that filial piety also meant taking care of one's parents in the next life, not just this life. Furthermore, authors in Chinaāand to some extent Japanāwrote that in Buddhism, all living beings have once been one's parents, and that practicing compassion to all living beings as though they were one's parents is the more superior form of filial piety. Another aspect emphasized was the great suffering a mother goes through when giving birth and raising a child. Chinese Buddhists described how difficult it is to repay the goodness of one's mother, and how many sins mothers often committed in raising her children. The mother became the primary source of well-being and indebtedness for the son, which was in contrast with pre-Buddhist perspectives emphasizing the father. Nevertheless, although some critics of Buddhism did not have much impact during this time, this changed in the period leading up to the Neo-Confucianist revival, when Emperor Wu Zong (841ā845) started the Great Anti-Buddhist Persecution, citing lack of filial piety as one of his reasons for attacking Buddhist institutions.
Filial piety is still an important value in a number of Asian cultures. In China, Buddhism continued to uphold a role in state rituals and mourning rites for ancestors, up until late imperial times (13thā20th century). Also, sÅ«tras and narratives about filial piety are still widely used. The Ghost Festival is still popular in many Asian countries, especially those countries which are influenced by both Buddhism and Confucianism. Furthermore, in TheravÄdin countries in South and Southeast Asia, generosity, devotion and transfer of merit to parents are still widely practiced among the population.
