As a result, Buddhism turned into the official church of the state. It provided the religious foundation to both evolutionary advances and durable and stable societies. In these double cases, the religion was introduced within favorable cultural, political, and ecological situations by administrators who took charge of small and homogeneous areas of land. Many Chinese people observed a golden chance in Buddhism to become innovative and offer a wide religious foundation as far as legitimacy and social integration was concerned.
This made these people to resist domination by the Euro-Americans. In relation to the church-state association, on the contrary in Tibet, the evolutionary movement assumed a theocracy form on the basis of a unique rationalization of Tantric and Mahayana theology of incarnation. The situation was different in most parts of china. In these areas, there was a class separation between layman and celibate monk including its excessively reutilized and orthodox status of the classical customs. This in turn was capable of maintaining a structural separation between state and the church which contained significant effects for institutional advancements which occurred later. As a result, these people successfully resisted domination by the euro-Americans who were the majority (Chong, 58