A report claims China is promoting Buddhism as a tool for political control, using temples, monks and religious teachings to reinforce state loyalty and obedience.
China’s approach to Buddhism reflects a striking contradiction within the country’s officially atheist political system, according to a report published in the Journal of Democracy. While the Chinese Communist Party (CCP) has historically portrayed religion as superstition and a remnant of feudal society, the authorities are increasingly promoting and regulating Buddhism as part of a broader strategy of political and social control.
The report, written by Khedroop Thondup, nephew of the 14th Dalai Lama, argues that Beijing’s changing approach to Buddhism is driven less by religious revival and more by political calculation. According to the author, the Chinese government has recognised that religion cannot simply be eliminated through state directives and has instead sought to manage religious belief and institutions under government supervision.
China’s ideological foundation is rooted in Marxism, which traditionally views religion as a distraction from revolutionary and social progress. During the Cultural Revolution, religious institutions faced severe repression. Buddhist temples were destroyed, monks were defrocked and religious scriptures were burned as part of campaigns against perceived remnants of traditional culture and belief.
However, the report says the CCP subsequently adopted a more pragmatic approach. Rather than attempting to eradicate religion completely, Beijing began developing mechanisms to control and reshape religious practices.
China officially recognises five religions: Buddhism, Taoism, Islam, Catholicism and Protestantism. Buddhism, however, occupies a distinctive position because of its long historical association with Chinese culture and its perception as a comparatively peaceful and politically non-confrontational tradition.
According to Thondup, this makes Buddhism particularly useful to the Chinese state as a form of “civil religion” that can promote social harmony, patriotism and loyalty without directly challenging political authority.
The report estimates that approximately 100 million people in China identify as Buddhist. Despite the significant number of followers, Buddhist religious activity remains subject to extensive state oversight. Monasteries are required to register with authorities, while religious leaders operate within a tightly regulated system.
The report further alleges that political reliability can influence the selection of abbots and other religious authorities. Buddhist teachings and activities are also presented through an official framework that emphasises obedience, harmony and patriotism.
The author argues that Beijing’s strategy extends beyond the regulation of monasteries. Temples can also be promoted as cultural and tourist destinations, while religious institutions are incorporated into state-controlled structures. In this environment, religious traditions are increasingly presented through narratives compatible with government priorities.
The issue of reincarnation has also become an important point of contention. Tibetan Buddhism traditionally attaches significant spiritual importance to reincarnation and the recognition of religious leaders. The Chinese government’s attempts to regulate such processes demonstrate, according to Thondup, how deeply the state seeks to influence religious authority.
The report describes Beijing’s policy as a paradox: an officially atheist government that nevertheless recognises the social and political influence of religion. Instead of eliminating Buddhism, the CCP is portrayed as attempting to reshape it into a form that supports state objectives.
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Thondup concludes that China’s approach demonstrates the limits of trying to control religious belief through political authority. While the government can regulate institutions, religious leaders and public rituals, the deeper spiritual dimensions of faith may prove more difficult to control.
The report therefore presents China’s relationship with Buddhism as an example of how religion can be transformed into an instrument of political governance, while also highlighting the tensions that arise when a state attempts to manage deeply rooted spiritual traditions.
