Thus, several important implications should be drawn. First, Dumoulin explains that Buddhism initially was met with great success as “educated Chinese of earlier centuries felt such an inner resonance with Buddhism that they came to consider it, along with Taoism and Confucianism as a genuine expression of Chinese religiosity.” The Mahayana Buddhism of India offered notions of equality and oneness with nature and reality that were important conceptions in Chinese philosophy at the time. Next, the teachings of Laozi and Zhuangzi created a bridge of understanding that provided access to Buddhist teachings. Buddhist thinkers found in the Chinese explanation of the Dao, again in Dumoulin’s words, “an affinity with their own notions of emptiness, nothingness, and nirvana as well as with their speculations on the relationship between the absolute and the phenomenal. Buddhists were especially impressed by the Chinese . . . emphasis on the ineffability of reality.” Further, a Confucian revolt against traditional Buddhist beliefs, especially those that threatened Confucian virtues and the principle of filial piety, forced Buddhism to Sinicize. Christine Mollier explains that Chan Buddhism is Sinicized Buddhism, “a Buddhism mainly meant to appeal to the faith of the Chinese laity and to respond to their needs.” Moreover, this evolution of Buddhism into a distinctly Chinese form not only effected Buddhism, but also forced Daoism and Confucianism to react as well. Chan Buddhism proved to appeal to many Chinese as it attempted to answer complex metaphysical questions that Daoism and Confucianism had inadequately wrestled with, or been unwilling to. Mollier submits that because of this, in order to stay “competitive,” for lack of a better word, “Taoist thinkers had to formulate and define their own ideas of the afterlife and human destiny, of moral precepts…
