Buddhism originated in the Indian subcontinent and is based on the teachings of Siddhartha Guatama (also known as the "Buddha," meaning "awakened one") who lived and taught between the 4th and 6th centuries BCE. Through his teachings, he helped sentient beings to end their suffering by eliminating ignorance and material cravings. Once released from the cycle of birth and death, or samsara, one may finally reach the sublime state of nirvana. 

Buddhism is centered on this concept of samsara, a cycle which is driven by karma; good deeds and bad actions produce seeds in the mind that come to fruition either in this life or another rebirth. Sentient beings crave pleasure and are averse to pain from birth until death. Because they are driven by such attitudes, they perpetuate the cycle of suffering and are constantly reborn. In each rebirth, Buddhists strive to end suffering by eradicating these conditions. However, it may take many lives to achieve nirvana (Smith and Novak).

There are two main branches of Buddhism: Theravada and Mahayana, a split which occurred after the Buddha's death. Theravada is popular in Sri Lanka and Southeast Asia whereas Mahayana flourished in East Asia (China, Taiwan, Korean, and Japan). Mahayana split from Theravada due to its expanded ideals, seeing their version of Buddhism as more amenable to the lay community. In Mahayana Buddhism, there is an emphasis on looking inward to achieve enlightenment; intuition is especially important, and both laypeople and monks can become bodhisattvas. In Theravada Buddhism, one attains nirvana and becomes an arhat (one who has reached enlightenment) by abstaining from evil and accumulating good and purity of mind through the Three Trainings (the development of ethical conduct, meditation and insight-wisdom). However, though one can become enlightened, this does not mean that one reaches Buddha-hood or becomes a bodhisattva. Despite these differences, the sects still hold the same set of core beliefs (Snellgrove). 

Before we delve into the manifestations of Buddhism in Hong Kong and Macau, it may be helpful to first consider Buddhism's historical interactions with China. Buddhism first entered China around the beginning of the common era, during the Eastern Han dynasty (25-220 CE). The first missionaries arrived via Silk Road trade routes; by that time, Buddhism had already been established in the Central Asian kingdoms, which controlled most of these routes. Early monks in China were associated with the Mahayana tradition (probably a central reason why the Mahayana sect dominated over the Theravada in East Asia). 

However, the Chinese did not immediately take to the religion. Some elites found Buddhism adverse to the prevailing social ethos (based on Confucianism). Buddhism's institution of monasticism with stress on ascetic renunciation, including celibacy, was alien to the Chinese. Furthermore, it contradicted other mores adopted by the state and ruling aristocracy. Many of its problems surfaced from the fact that Buddhism challenged several aspects of the Confucian ideology, namely that of filiality. Monks' celibacy meant that they were unable to produce heirs and continue their families' lineages; additionally, monks and monasteries were seen as unproductive and accused of placing an economic burden on the state and the public. 

Despite these misgivings, by the fall of the Han dynasty in 220, Buddhism had found a foothold in China. It grew through the political fragmentation of the Six Dynasties period as the unstable situation encouraged the spread of the religion and discredited to the dominant Confucian ideology. This newfound openness enhanced Buddhism's appeal.

Interestingly, Buddhism's growth went hand in hand with the growing interest in religious and philosophical Taoism. Many upper-class Chinese familiar with Taoist texts were drawn to Buddhism's sophisticated doctrines and variety of practices, such as meditation. Buddhist teachings had reassuring, if superficial, similarities to those of Taoism while providing new avenues for spiritual growth. The adaptability of the Mahayana traditions also boosted Buddhism's appeal since it was responsive to native cultural norms, sociopolitical demands and spiritual predilections but could retain its core religious principles.

During the period of division, Buddhism in the north forged connections with the state and was characterized by an interest in devotional practice and meditation. However, in the south "gentry Buddhism" emerged. Some southern elites were interested in metaphysical speculation and attracted to the Buddhist doctrine of sunyata (emptiness), which was often mixed with Taoist ideas of the "nature of reality." The southern socio-religious milieu was characterized by close connections between literati-officials and Buddhist monks, many of whom shared the same cultured aristocratic background.

From the Sui to the Tang dynasty, Buddhism reached great heights and was widely practiced by members of all social classes. Sinitic systems of Buddhism arose during this period, resulting in Chinese schools such as the Tiantai and Chan sects. However, after Emperor Wuzong's anti-Buddhist persecution in the 9th century, there was a marked decline in Buddhism in China, especially from the 11th century onwards. This was further emphasized by suppression during the Cultural Revolution (Buswell).