Академический Документы
Профессиональный Документы
Культура Документы
BUDDHIST
CHINA
BUDDHIST
CHINA
BY
REGINALD
FLEMING
AUTHOR
OF
JOHNSTON
CHINA,"
ETC.
"LION
AND
DRAGON
IN
NORTHERN
WITH
ILLUSTRATIONS
LONDON
JOHN
MURRAY,
ALBEMARLE
1913
STREET,
W.
[All
rights
reserved.]
ft
ft
ft
Abstain
In
from
things
in
all
act
evil,
all
virtuously,
:
Be
pure
is
mind religion
This
the
of
the
the
Buddhas.
COMMANDMENTS
SUTRA.
"From
tt ff ft
"
ff
ft
fit
ff
A
"F
"
Z^"? good
Read
deeds
;
;
good
books
'words.
Speak
"
good
carved of
on
rock
near
Buddhist Fuhkien
Ku
-
shan,
ABBREVIATIONS
B.N.
Bunyiu
Translation
Press,
of the 1883.)
James
E.R.E.
Encyclopedia Hastings.
edited
by
Clark.)
Buddhist
"Canon."
Har.
The
Hardoon
Chinese
(See Preface.)
J.R. A.S.
Journal
ofthe
Royal
Asiatic Society.
S.B.E.
The
Sacred
Books
of
the
East,
edited
by
Max
Muller.
(Oxford, Clarendon
Press.)
St
J* V'
VI
PREFACE
THE
this
of
book
some
deal
with
the
characteristic
Mahayana the
forms
system
of
in
of
the
The
Buddhist sixth
and
seventh
chapters
in
concerned
and
with those
religious sacred
pilgrimages
China,
are
with
mountains
which
arid
the
homes
of
Chinese
of
monasticism influence.
the
radiating favoured
centres seats
Buddhist
Of
these
contain
taken
as
accounts
of
two
namely,
the
holy
of Chiu-hua, holy
province
of Anhui,
and
the
island of
coast
on
of Chehkiang. Oriental
that and
writer
"
Art
"
"
the
has
very
finest
living
that
have
gone
Chinese
has the finest part of what literature and art, have been
issued
therefrom
strongly
tinged
Buddhism."
The
truth and
Vll
justice of
this remark
viii
PREFACE
will not be gainsaid by those Western students have into in finding their way who succeeded house the treasure poetry, or have of Chinese fallen under the potent of Chinese witchery
-
landscape
friends
Those
see
of
China's
the
foreign political
not
only
but also a regeneration of this great country, brilliant revival of creative activity in art and letters, can hardly fail to take a keen and sym
pathetic
has
exercised
and
mind
soon
the
forces
the
rather
one political revolution was of the manifestations will bring about the total from in China. Judging collapse of Buddhism
"
the present activity of the Buddhists themselves, likely that what we it seems more are about to a witness is not collapse, but at least a partial
Those revival of Buddhism. fancy that the Buddhist who inextricably associated with credited political and
and
Western
with
the
very
and the
imperfect
of the
knowledge
past
relations
-
Chinese
body
politic.
PREFACE
ix to
Buddhists
of the
no
had
no
cause
Manchus,
to
whom
and
adhere
; gratitude, or self-interest China honourably rulers of the New their declared policy of complete
there is no reason the religious freedom, why Buddhists to taking a should not look forward distinguished part in the future progress of their country
in
of
the has
as
Buddhists from
recent
Japan,
for example of
a
of the
creation
central
(the
Fo
Tsung
the
Hui)
purpose
legitimate
the
interests of the
-
Buddhist the edited admirably magazines, Fo-tisueh Ts'ung-pao and the Fo-chiao Yiieh-pao,
which
have
made
their
appearance
during
move
the
evidence past year, furnish ample ment (which is very largely a is genuinely is confirmed Tsung
Hui
that the
reformmovement)
Chinese ; and this and fundamentally by the fact that the creation of the itself (which might be described as a
National Buddhist
has Council) Buddhists in many in
met
Synod with
or
Representative
Church
of
the hearty
of the
approbation
all parts
localities branch
the parent
monks)
Council, of both laymen and ordained have been already successfully established.
PREFACE
Though
movement
it is too
will lead
early
to
to
say
whether
this
any
permanent
;
results,
nor can
either of
revolutionary excitement or of reactionary caprice. in the fact that be found Evidence of this may during the past decade influential group an of
Chinese Buddhists has
been
quietly
at
work
a new complete edition of that pro producing digious collection of Buddhistic literature which is usually but inaccurately referred to as the Chinese
Buddhist
This great work, having occupied large staff of editors and printers for several a years past, has been quite recently (1913)brought
Canon.
to
a
happy Perhaps
prominent
whose
names
among
are
the learned
and
able Buddhists
honourably
a
native of He Kiangsu.
at
is
the
-one,
Buddhist
monkhood
the
age
of
name given the monastic is a man of varied culture, in both China and Japan,
is
writer of vigorous prose and graceful Like all true Buddhists, he shows him
towards courteous self tolerant, charitable, and different from those whose religious beliefs are his
own.
He
on
belongs the
to
the
"
Monastery
a
of
Ch'ing-liang,
not
Wu-mu-shan
;
far
from
Soochow
have
but
various
duties
required
since him to
in
PREFACE
xi
Shanghai,
been
"
where
he
and
his
and laymen of enthusiastic monks " has been Canon that the republication of the
a
small group
successfully carried out, the thanks of all Buddhists, are also due and of all students of Buddhism,
to
Tsung-yang's
not
munificent
hosts
and
only provided accommodation his colleagues, amid the flowers and self and trees that are dear to the hearts of all Buddhists, also ensured by undertaking
but
who
the
success
their
which pages
Hardoon the name edition of under of the the Buddhist scriptures, deserves to find its way
into the hands
Buddhist The
author
record
and
has
sojourn
in whose romantic mountain spent the happiest days of his fifteen years' in China. Whatever may be the ultimate
and he
he earnestly hopes
nor
their
successors
from
the
quiet
that
hermitages
it may
which
they
to
love; justly
and and
continue provide,
be
China's
glory
privilege to
xii
PREFACE
amid
the
forests
and
and
or
waterfalls resting
of
-
of
her
cloistral
for
mountains,
places
and
all
pilgrims
to
shrines
truth
beauty. R.
WEIHAIWEI,
15th April
1913.
F.
J.
CONTENTS
PAGE
I.
THE
"THREE
RELIGIONS"
OF
CHINA
1 20
II.
BUDDHISM
UNDER
ASOKA
AND
KANISHKA
III.
EARLY
BUDDHISM
AND
ITS
PHILOSOPHY
36 56 82
^
"
!)O\
(IV.
V
"
THE
IDEALS
OF
HINAYANA
AND
MAHAYANA
BUDDHIST
x
SCHOOLS
i in
AND
"
SECTS
IN
CHINA
_.j
VI.
PILGRIMAGES
AND
THE
SACRED
HILLS
OF
BUDDHISM
"
122
149 170
V'
vii.
"
THE
PILGRIM'S
GUIDE
...
VIII.
TI-TSANG
PUSA
1^.
THE
PRINCE-HERMIT
OF
CHIU-HUA
AND
HIS
SUCCESSORS
.....
207
OF CHIU-HUA
^.
MONKS
AND
MONASTERIES
230
XI.
PUTO-SHAN
AND
KUAN-
YIN
PUSA
XII.
THE
MONASTIC
HISTORY
OF
PUTO-SHAN
"
312
XIII.
THE
"
NORTHERN
MONASTERY
"
AND
"
BUDDHA'S
PEAK
356
INDEX
391
xi n
LIST
OF
ILLUSTRATIONS
(from painting
at the Pi-yiin at the
by
Chinese
monk)
Frontispiece Facing
"
Temple,
Temple,
Western
Hills Hills
..
./ .'..,,
p.
10 10 20
Wo-Fo
Western
,;
of the Archway
at the
Pi-yiin Temple
.
.
"
"
"
30
Archway
in Grounds
.
of Old
.
Summer
.
Palace, Western
.
.
Hills Pagoda,
Western
f
.
"
42 42
Hills
;
.
"
Chihli
,,50
99
-
Hsi-yii Monastery
;...
"
50 58
at Hsi-yii Monastery, at
Chihli
t'ien
.
"
Hsiao
.
Hsi
.
(' Little
.
,.
.
'
Heaven
.
"),
.
Chihli
In the Shang-fang
"
70
"...
Hills, Chihli
99
70 78
84
Temples
on
the Shang-fang
.
Hills, Chihli
:
:"..
"
"
Grotto, and
.
Lu-shan, Tseng-Tzu
.
Kiangsi
at the
.
93
92
Images
of Mencius
White-deer
,
.
Grotto,
Kiangsi
"
92
98
104 112 120
Amitabha
The
Form
Buddha
of Salvation
'V
.
,-.
9i
Ship
)9
The
of the
.
name
of Amitabha
.
"
,,
"
Rock-carvings
at Lung-men,
Honan Honan
99
132
140 140
"
.
)}
figures at Lung-men,
a
Honan
at
.
99
colossal figure of
.
Bodhisat
.
Lung-men,
.
99
152
Kiangsi and
Stream,
,,162
Southern
.
Anhui
.
.
3J
162
Jizo
(Ti-tsang Pusa)
Base
. ..."
"
172
J82
At the Southern A
Mountain
Stream,
of Chiu-hua Chiu-hua
. .
)y
"
})
jg2
Jizo
(Ti-tsang Pusa)
Hearts of Men
"
j,
194 206
The
"
"
"
"
"
XV
xvi
Charm
used
at
LIST
Chiu-hua
....
OF
when
ILLUSTRATIONS
offering prayers for
.
offspring
Facing
p.
220 234
Chiu-hua-shan Central
Chiu-hua
(from
234
"
Eastern The
240
"
Pai-sui Monastery,
240
"
Protective
Hui-chou
Charms
city and
from Bridge
T'ien-t'ai, Chiu-hua-shan
. .
244
.
"
258
"
On
River,
Chehkiang
.
258
"
Sketch
The
of Puto-shan
264
.
"
Fa-tfang,
Southern
Monastery
268
.
"
T'ien-Hou, Pavilion
the Taoist
Queen
of Heaven,
Puto-shan
.
"
268
"
276
Southern
"
Monastery
;
.
276
Chun-tfi
A
Hermit
"
Kuan-yin Kuan-yin
280
.
"
Puto-shan)
"
296 310
as
Compassionate
near
Father
"
"
Rock
summit
of Puto-shan
"
320 320
Chusan Prince's
Puto-shan
.
"
328
"
Hall of Imperial
Kuan-yintung
Tablets,
Southern
Monastery
328
"
"
Temples,
.
.
Puto-shan
348
"
"
The The
Lotus-Pond
Yu-t'ang
of the
"
Southern
Monastery
348
"
"
figures rock-carved Monastery The Lotus-Pond of the Northern Monastery Within the grounds of the Northern Puto-shan An alabaster image of Buddha, The Grave of the abbot Hsin-chen
Road,
showing
358
358
"
"
372 372
380
"
"
Pfu-tfung-tfa deceased
(for the
reception
"
of
the
ashes
of
380
"
monks)
Garden,
Monastery
Puto-shan
388
.
,,
Courtyard
in the Northern
Monastery,
Puto-shan
388
.
"
BUDDHIST
CHINA
CHAPTER
THE
"
"
THREE
RELIGIONS
OF
CHINA
WITHIN Buddhist
"
the
grounds
of
one
of the
"
most
famous
may
Shaolin
tablets
a
with
pictorial
of of
doctrine
familiar to
philosophy Doctrinal and Taoism.
"
all students
Chinese
religion chiao, or
and
Three
of
one
Buddhism, of these
Confucianism,
tablets, the
1565
a
date
era, man
of which
there
to the year
of
our
is the
an
outline
on
of
venerable
a
holding
wavy
scroll
which
flame
are
number
of and
of
converge
blend. arranged,
to
assume
old
man's
draperies
symmetrically
the
circle, the
open
centre
of
which
is occupied
scroll.
larger
The
whole
drawing
is surrounded unity
monad
by and
circle,
or
which
signifies ideal
completeness, of Chinese
tablet,
cosmo-
represents logical
the spherical
philosophy.
The
other
which
is
THE
"THREE
seven
or
RELIGIONS"
OF
CHINA
[OH.-
more
than
hundred mystical
the
symbolical
the figures
of
representatives
the
three
systems
standing
Sakyamuni
in the
Buddha His
issues
centre.
which
beneath
his
bursting
On the
figure stands
of
legendary
founder
and
the
Confucius.
to
sum
ordinarily
used
up
of the triunity of the three ethicoSan chiao i t'i the are religious systems of China in one or Three^jCults organism ^incorporated The idea has found doctrine.1 one embodying
the
theory
"
fanciful
culture
expression
and
in
the
civilization of
the of bronze
"
the three
equally
religions indispensable to
are
the
these
are
strictly orthodox
social and
humanity they
meet
Confucian, teachings
for
the the
moral
requires
with
of
numbers
acceptance Taoists,
own
from
vast
who,
are
while
always
giving
tolerant
precedence
their
cults,
enough
weak
recognise
the
that
Confucianism,
if somewhat
i.]
THE
SAGE
FU
HSI
find an echo, and rich on the ethical side. They indeed, in the hearts of the great of the majority by their beliefs and Chinese show people, who practices that they Confucians A
can
be Buddhists,
same
Taoists, and
all at the
time.
of this truth vivid and picturesque statement is told is contained in a quaint little story which Fu Hsi. of a certain sixth-century scholar named This learned
dressed in
a
a
man
Taoist cap,
Buddhist
scarf, and
Confucian
shoes.
the curiosity of the strange attire aroused Chinese emperor of those days, who asked him Fu Hsi replied by point if he were Buddhist. a Then you are a Taoist ? ing to his Taoist cap.
"
"
His
Hsi
to
verbal
shoe?.
Then
you
are
Confucian
But
"
twentieth.
The
China
new
era.
What
in
past
true
necessarily
continue
to
be
body," the three cults continue to form " one If they fall apart, will or will they fall apart? or each maintain a separate existence of its own,
are
Will
they
one
and
death ?
to
.
Who
?
to
Hsi
come
What
the symbols
the cap
and
THE
"THREE
wear
RELIGIONS"
OF
CHINA
[CH.
And take
is to
?
imperial These
master
are
China,
academic.
and shape
The
forces that
the character
of the
the aspirations ot
cannot
be
human foundly
nature
of the
ideals and
ambitions
of
inspire
of
the
energies
the
makers
were
If the ultimate fate of the "three religions" dependent on the degree of respect now
to them
by
some
^"ai/3
of the
-
more
zealous
spirits
we
among
China's
foreign
educated
reformers,
should be obliged to for all three. Taoism contemptible temples, images with
and
a prophesy is treated
gloomy
as
a
ending of of its
medley
multitudes
unquestionably
ornaments,
are
unlamented
courtesy,
Buddhism with
meets
and
is threatened
the
confiscation
at and the closing of some, of its endowments during least, of those beautiful monasteries which history were the happiest centuries of China's
the
and
peaceful
refuge
of countless
contemplative
of the
"
artists
moral
sovereignty
uncrowned
Confucius
L]
"
THE
ALTAR
OF
HEAVEN
an
totters
on
the
edge
of
abyss
more a throne already engulfed his the imperial throne illustrious,than even more
"
of
China.
There
are
rumours
that
the
state
granted
at
regular
in the
longer
of Chinese
moral in the holiest sanctuary are signs that not even inviolate : for the whisper is to remain China has gone forth that the silent and spacious grove civilization and that surrounds the Altar of Heaven index of a religious system which hallowed by days of Confucius was
of
an
"
the traditions
be
immemorial
uses
antiquity
and turned
"
is to
adapted
to
into
an
experimental
the guiding
work
spirits in the
undertaken dynasty
destructive
constructive
since
are
the of
men
for
of Western
methods,
and
so
by
the
have not
"
guided
of the
for the
THE
"THREE
RELIGIONS"
OF
a
CHINA
[CH.
making
not
yet
found
means
of
not
sprung into activity in obedience to the voice of China for the voice of China has not yet been heard.1
"
and
felt.
They
have
Yet
"
perhaps,
"
three
religions
at
not state
glance
us
the
present That
lead
to
reaction in wrhich all the traditional conservatism race of the Chinese will take a strenuous part, is one to of the few with regard prophecies
China's future which able confidence. may The be uttered
reaction
succeeded, no doubt, by further oscillations, more hope to attain less violent, before China can or that condition
of
stability and
peace
without
be no permanent there can reconstruction which be we not need of her shattered polity; but that emerges victorious surprised if the China from
have
many
the
of
to-day
is found
to
quietly
and
was
have
torn
and
trampled
on
foot. that
is improbable,
Chinese
the
whole,
the
reorganised
the
religious idea as in a its strength assume, waste necessarily futile attempt to suppress
1
hostility to State will show it will not, we may such; foolish and
the religious
Written
in January
1913,
I.]
RELIGIOUS
FREEDOM
The religious problem that nature. side of man's will face the country's rulers will probably narrow itselfdown to this : Is the Government to encourage the people to make their religious emotions and interests flow irf certain7 specified directions, either by~"the "provision of religious' education _m_Jthe State schools or by the officialsupport of a State as n cult ; or is religion to be regarded private
concern
of
has nothing beliefs or practices of any given individual do into conflict with lead him the ordinary not law of the land ? It seems probable, judging from present
indications, that
it is the
second
by
find
the
rulers
the
that
pioneers is to grant toleration to all religions, native and foreign, but to show special favour to none: and this of the republican
a policy is not unlikely to become permanent feature of the Chinese constitution. But China though will probably accept the between the principle of complete separation
all organised or institutional religion, and will (itmay be suggested) be perfectly right in so doing, it is not therefore to be assumed
State
and
the Chinese
cease
Government
a
(orGovernments)
supervision
over
to
exercise
paternal
If that were so, the chasm people's morals. between indeed the old China and the new would be a bridgeless one. There has always been an
THE
"THREE
RELIGIONS"
OF
CHINA
[CH.
between connection ethics and states manship in this chosen land of moral philosophers, in spite of the fact inevitable in China as
"
intimate
elsewhere formed
which
moral
"
to
that
has
not
Chinese
disclaimed
welfare and
responsibility
of the
for
the
guidance
which the
confined
its activities in
adrift from
ages,
the would
most
and
have
all the conservative sections of Chinese society. The separation between religion and politics will not necessarily, in China, affect the traditional intimacy between In spite politics and morals. of
the
references and
to
to
supernatural
agencies,
old-fashioned it is undoubtedly
that
distinction between
we
creed
morals
"
should
been
their
morality is impossible except in alliance with a definite religious creed, belief in which is therefore an essential condition of good citizenship, is a view which
or
has
never
been
It is
a
accepted
curious and
"
by
Chinese
thinkers
rulers.
instructive
under
the influence
"
privileged
intolerant Church
are
ethics and
were
institutional religion
regarded,
or
till
I.]
RELIGION
AND
MORALS
recently regarded, as inseparably linked together, in China the association has been rather between ethics and politics. This is part of the practical outcome of the national recognition of Confucius
as
the
we
that
It is in Confucianism
a
between
ethical and
who,
fusion
it
was
Confucius
towards
while
showing
of
genial tolerance
the
his
tenets
popular
religion,
and
recom
mended
to
disciples to
consider of
men
minister
ing
and
the
theory
has for some time parts of Europe relations between religion and the State, definite no religious instruction forms necessary part of the content of ethical education and has no vital
but it is usually agreed, nevertheless, that respect should be paid to the religious idea, and to spiritual interpretations of life, and that tolerance should be shown to all relation to moral conduct
;
forms
1
of religious expression.1
deputy Education at the Moral speech by the French in London in September Canon 1908. Lilley has more told
us
Cf. the
held
Congress
recently
(August 1912)
is everywhere
that
in
France
ee
new
making
suffer themselves of a political But does a imply a party. not necessarily revival of religion revival of belief in a theological system a or readiness to subscribe to definite
credal
formulas.
The
French
intellect
once
in spiritual matters
from
condition
of
spiritual servitude.
return France is
10
THE
"THREE
no
RELIGIONS"
an
OF
CHINA
[CH.
This is
or
place for
adequacy of such in entire harmony with the letter and spirit of Confucian if it were teachings is a fact which, fully
about
realized,
a
might
go
far towards
bringing
the
extent
"
permanent
reconciliation
and of the
to
"
between
moral
even
and
educational
great
the been
recognized
rather
political
religious
cult.1
Such
definitely religious elements as con the system tains, including those resulting from the elevation be got to quasi-divine rank, might of Confucius rid of, or gross popular
that
might
be
ignored
done
by the
to
violence
being
; prejudices
for
the
took
place temples
at
were
regular
always
Confucian emperor
affair of the
and
his officials,and
is
suppression
growing
of a its whole attention on material interests civilization which concentrates As for China, of the spirit. of the needs and is contemptuous
restless because
she
realizing the
insufficiency
later, that Western or civilization, she, too, will discover, sooner its in spite of its outward alluring promises, is but splendour and to pamper too prone the body and starve the soul ; though whether China
by
throwing
away is a
no
her
own
except that of
statesmen
have
been
guilty
and other cults which of persecuting be, believed to irreconcilable teachings ; were or were, with Confucian have been undertaken on but such persecutions political and social grounds, not with the aim of crushing or penalizing religious opinions
as
time
Buddhism
such.
ARCHWAY
AT
THE
PI-YUN
TEMPLE,
WESTERN
HILLS.
ARCHWAY
AT
THE
WO-FO
TEMPLE,
WESTERN
HILLS,
{Facingp.
id.
I.]
would
customs not
or
ANCESTOR
WORSHIP
11
interfere with
any
cherished
practices of the
which
Chinese jGayerument
as
a
religious Thus-^fche
fear the
betrayed
of
to
or
political progress
or
of
giving State
support worship
assuredly
to
as see
the evolution
is reasonable and practicable, along the lines immemorial past. of its own full treat a If it were our task to undertake
ment
of
a
religious conditions
China,
to
and have
in prospects to be devoted
the
the
weighty
problems
arising out of the so-called worship of ancestors, deeply-rooted which is in many respects the most This cult is independent religious cult in China.
of Confucianism, grown
though
be the
said to have
the
from the of qualified approval Ancestor himself. great sage would worship not necessarily lose its HoTd~~dn tile people if certain
-
Confucius
doubtless
were
dethroned
and
though
It will
and by
undergo
and the gradual disintegration of the present organiza the family rather than tion of society, in which
adaptations,
the individual
is regarded
as
the
social unit, it
12
THE
"THREE
seems
as
RELIGIONS"
OF
CHINA
one
[CH.
form
or
nevertheless
likely to
last, in
another, quite
present
are
long
competing
any
superstitions connected
spread of
with
will essential ideas at the root of the cult are healthy, and their forcible removal and
would
which catastrophe moral constitute the severest \ could befall the Chinese people. But if Confucianism and the cult of ancestors "shorn still be part in of their superstitious
to
destined the
play
an
expectation decay
Taoism,
guidance
that
of
China, but
what
ignoble
to
regard
an
at
that
a
religion
already
contact
temples
and
organized it is priesthood
as
moribund.
Taoist
with
the gleaming
of modern
science, and
once
came
marvel
and
to
revere.
of every
school with, of
not
nowadays
to
may
be
synchronize
of, the
if not
a
the
closing
cult
are
Taoist
temple.
to
priests of the
the
only
ceasing
enjoy
confidence
losing are of others, they respect in themselves and in the potencies of An China enlightened and demons. possibly be Buddhist, its ancestors, it may be agnostic
it may
worship
L]
or
TAOISM
13
value to thinkers that of the present day, and it may be admitted the fantastic musings of Taoist sages and mountainhermits were not wholly unproductive roaming of
which still,indeed,
from
claims
strange
paths the
discoveries
in
certain
unfrequented
by
Yet science. distinct cult a be a thing to be regretted by the friends of If its teachings contain a good deal that
they also
that
cast
is crude
time
As and classified by science and philosophy. for the ethics of popular Taoism, as distinct from the lofty teachings they ascribed to Lao-tzu, contain
very
little that
not
is only survive
one
way
in which
Taoism
can
shocks of the and changes coming years, and it will be by treading the narrow must path of humility and self-sacrifice. Taoism throw away its gaudy trappings and relinquish its
the
claim
content to
art
to
be
and
The
14
THE
"THREE
RELIGIONS"
OF
CHINA
[OH.
will involve the irremediable decay of the have country's literature and art : indeed many doubt has not found China to reason whether
China
already ceased to be
and
a
producer
of
foster
mother
this is hardly justifiable ; pessimistic a view as but the future leaders of China's artistic develop to themselves ment and will be doing an injustice
an
injuryto
the
aesthetic and
turn
spiritual instincts
away contemptuously fountain whence the poets have drawn copious and artists of their country draughts of inspiration for a period of nearly two In the imaginative literature and thousand years.
art
of China
Taoism
has
had
an
is not
by
the
ideals of medieval
with
legends
tianity.
associated
the
chivalry, beginnings
by
the
of Chris
from their gods stepped down long ago, but in performing Olympus thrones on fitting them they were this act of humiliation thrones in the occupants of new selves to become
The
Greek
an
ideal world
of poetry and
romance.
In
similar
ideal world
the divinities and wild-eyed mountainnot quite wizards of Taoism may find themselves be forlorn, and though their clay images may into mud levelled their temples trampled and with
the
ground,
they
an
may
in
position to take
or
honourable
share in the
and
creation
evocation
of the dreams
visions of
L]
BUDDHISM
15
the painters and poets who will guide the fortunes of a Chinese literary and artisticrenascence. If Confucianism
on
and
Taoism
cease
condition
that they
and privileges usually accorded to religion, what is to be said of the prospects of Buddhism ? It is true that Buddhism itself has often been denied
the
to
name
of
regard
to
it
system
regard Indian
sages of the time of the Buddha would have been puzzled if they had been asked to draw clear lines of distinction between and philosophy well hesitate to give Sakyamuni the name of philosopher and deny him that of the latter concede religious teacher ; while if we
may title as the
more
religion.
We
from
any
comprehensive
history of Indian philosophy. As to the form of Buddhism which prevails in China, perhaps we fairly say that it is not may only both a religion and a philosophy, hut that it
embraces
many
are
religions and
not
many
philosophies,
consistent with them Chinese Buddhism selves or with one another. has drawn its doctrines from sources many and always from
many
thought. have
schools of religious and philosophic India, Central Asia, Persia, China itself,
to
the
no
yet
undertaken
colossal
16
THE
"THREE
RELIGIONS"
OF
CHINA
[CH.
into one elements of fusing the various homogeneous The Chinese Tripitaka has system. task been called the Bible of the Buddhists ; sometimes but it should rather be described as a miscellaneous library, in which Buddhist, the the moral
psychologist, the metaphysician, the student of comparative hierology, the historian, the collector of folklore, and the lover of poetry philosopher,
may all find ample stores of the kind There they take delight. of literature in which highly are of polite cultivated members many and
romance,
-
the
deny some would with Buddhists, and who yet that they were vehemence intelligent interest in various take a deep and
society
in
China
who
philosophy ; and there are aspects of Buddhistic who never many people of fine literary discernment temple enter a Buddhist except from curiosity or
to inspect its artistictreasures,
and
a
theless admit
that
they
take
bequeathed to of the fine work pleasure in much literature by some Chinese of the saints of the Buddhist These Church.
are
us
enough collapses
as
to
a
convince
system
("system of
religions" would
religious describe it
stillcontinue to wield an.-immense Chinese influence over though perhaps impalpable it may Indeed thought. of actually regain some the
over
it may better),
from
superstitions with
which
the
L]
BUDDHISM
AS
RELIGION
17
need of satisfying the crude religious instincts of or ignorant populace has forced it into more an
less grudging the fact must alliance. Moreover, has taken a part not be overlooked that Buddhism
no
structing the channels for many past centuries, some of the Chinese artistic and Neither Chinese
the
can
of the
appreciated without a sympathetic lore ; and there is no Buddhism and Buddhistic a fountain of artistic and as proof that Buddhism poetic inspiration is exhausted. it would be rash to assume as that even religion,in the ordinary sense of the word, Buddhism has run itscourse. Confucianism and Taoism, as we
But
adequately knowledge of
have
seen
reason
to believe, must
abate something
of their loftiest claims (or the claims that others if they wish to maintain have made on their behalf) a strong hold on Chinese hearts and minds ; but it
is not certain that Buddhism Access to Western their example. quite
must
follow of
fountains
has not resulted in the disappearance of wisdom the Buddhist faithfrom Ceylon or Siam or Burma, in so progressive a country and even find that several schools of Buddhism showing It would
as
Japan
we
are
at present
vitality and
18
THE
"THREE
RELIGIONS"
OF
CHINA
[CH.
;
may
few
have
in store
for
Buddhism
in China
but
that the
is one subject
to
of interest and
or
importance
students
of religion
feel disposed
our own
deny.
is the
regarded
day has recently observed that Buddhism be that can only religion in the world
as
this be
so,
"a
Christianity. if for
no
'
If
is incumbent
some
upon
correct
other it to form
present
condition
of Buddhism
which,jr"
spite of the attractions of rival faiths, contains a than number greater other any of Buddhists in the world. country
will be made attempt introduce the Western reader Buddhism aspects of Chinese An
in these
to
some
pages
to
with
to
least likely to
on
be
familiar, and
some
conduct of those
imaginary
monasteries
great
been,
the
Yet
in
future
development
Chinese
partial which
communion
entity
Western has baffled and bewildered so many minds declared inscrutable the and has so often been
"
Rev.
I.]
Soul hope of China.
MONASTIC
BUDDHISM
19
For
it is
of
us
core
can
to gain true
insight
until
we
into
the
spiritual followed
of
Chinese
footsteps
culture of the
have and
in
the
great
and
poets
painters
as
of T'ang,
Sung,
and
Ming,
have
wandered
they
did
beautiful There
we
mountain-homes
must cast
of monastic aside
men
"
so
far
women
as
and
do
so
"
and and
pre
to
judices, and
see
hear with
eyes.
with wood,
Chinese crag
Only
will
over
stream
us
and
same
and
waterfall,
over
the
China's hill-roaming
Perhaps that
when
we
painters
are
minstrel-pilgrims.
a
watching
at
our
browsing approach,
-
deer
perhaps
we are
slope,
a
listening
we
to
see
the
a
of
monastery-bell,
may
little way
poets
into the
painters
secret
and
and
of
China
for
rock
throned
learn
pagoda how it
hermitage,
and
was
acquired
knowledge flee in
but
come
of the ways
of those wild
the dwellers
share
that
dread
from
in food
plains, shelter
are
without
fear to monks
with
the
the quiet
Buddhist hills.
whose
homes
in
CHAPTER
s^^
BUDDHISM UNDER
II
A^OKA
AND
KANISHKA
BUDDHISM doctrinal
had
already
passed before
of the
we
through
it
its main in
developments
itself
as one
succeeded
establishing
the Chinese
to
three
people.
the
Before
can
understand
history and
present
we
of
the
Buddhist
something gave
know
it birth.
some
China with
now
without
Sakyamuni
died in
or
Buddha the
is
year
believed
B.C.
have the
about and
483
Under
patronage
Asoka
to
231
personal
support
of the
emperor
from
264
extended
by
Sakyamuni
valley,
consolidated
Gangetic
where
to
it had
extended
other
countries Buddhism,
India
and
its
borders.
in fact, became
proved
missionary
as
religion, and
its missionaries
were
themselves
intrepid
from
one
as
they of the
zealous.
It is to be gathered
Asokan
edicts that
the
emperor
formed
ambitious
conversion
CH.
ii.]
ASOKA
21
only of various Central Asiatic states, but also of Syria, Egypt, Macedonia, and Epirus ; and though to the teachings of the Buddhist preachers seem
not
have
made
but
little outward
impression
on
the
lay within of the lands which religious thought the Greek sphere of influence, there is ample largely evidence that Asoka's missionary zeal was responsible for the victorious march of the Buddhist the Himalayan states, including religion through and Gandhara, India and Ceylon.
By
Kashmir
as
well
as
through
southern
this time
Buddhism
possessed
its canon
and
its formulated
doctrines, though
the
religion to
"
which Asoka gave his enthusiastic support was if we judge from his famous rock and pillar may than a refined and undogmatic edicts littlemore
"
system
of practical ethics.
towards
and
the
and
charity
the
the traveller, sympathy and and con sideration for all living creatures ; truthfulness and honesty in word arid deed ; self-control, gratitude,
stranger
purity
of heart ; toleration
for the
beliefs of
hatred
and language
"
Asokan
are
such Buddhism,
the
and
as
the
ethical teachings
Whether
Asoka's
missionaries reached
China
or
22
UNDER
ASOKA
AND
KANISHKA
answer.
[CH.
All
we
can
not
is
difficult question to
may
Moreover, the about the year 217 B.C. literature and monastic Buddhistic chronicles of Asoka China to numerous references contain
himself, who of
a
is declared
to
have
been
the founder
of which were of pagodas, some Chinese stories of Asoka erected on soil.1 The doubt fabulous, are no and his Chinese pagodas
vast
number
but
associate his name of Buddhism with the early propagation in China may contain a measure Asoka of truth. died about the year 231 The B.C. self-styled
"
which
First Emperor
of the
builder
210,
"
and
it
was
the
year
213
that
this
monarch's
policy, which might perhaps be described in the " burning as Political Futurism, culminated It is not inconceivable that these of the books." believed to have embraced books are all which
"
existing
literature
except
and For
works
--
though
had not
reduced
to
writing at that early date, it is by no that portions of the scriptures did not in literary form
1
certain
indeed, if there
are
were
to have had a share supposed Asokan Scott's article on " Buddhism See Sir George pagodas. Shan States" in J.E.A.S., Oct. 1911, p. 921.
Even
the
Shan
States
ii.]
of any
BUDDHIST
MISSIONS
23
kind, it is difficult to explain the success of in India and Ceylon. the missionary propaganda There
is
Chinese
that
circulated for a long time, but dis the Ch'in dynasty established itself when On
a
the throne.
the
other hand,
some
of the
Asoka
suspicious similarity to those relating to the Indo- Scythian king Kanishka, and it is possible that there has been some confusion of
names
legends bear
and
events.
reason
Whether
this be
so
or or
not,
one
had diplomatic of his race and other relations with China ; and if (as high authorities maintain)Kanishka reigned in the first it is possible that he or an B.C., century early monarchs
successor
may
have
had
a
the
to
do
with
of
a
story
the Yiieh
chih
in the
year
Very
to break
soon
after Asoka's
began
up.
Buddhism
continued
to prosper, but
in adapting
itself to the needs of the tribes and nations of Central Asia it was obliged to submit to The various far-reaching compromises. pressure was not from which it had to encounter external
forces only.
of the old schools of Buddhist thought which had been treated as heterodox and kept in subordination in pre-Asokan days found
Some
fresh
sources
of
strength
new
and
multitudes
of the
converts.
24
UNDER
AS'OKA
AND
canon
KANISHKA
[CH.
the orthodoxy
century
of the Pali
to the contempt exposed showed neglect of heterodox schools, which disposition to gather materials for a new canon
B.C.)was
their there
own was
;
a
of itself
demarcation
systems
Buddhism
religion. In Buddhism has maintained itself as the religion of the country there in ever since its establishment
of
the
Asokan
age,
and
Burma
(which embraced
recent
Buddhism
devotedly
in comparatively
times) is still
attached to the religion of its choice ; but in India Buddhism allowed itself to be gradu strenuous ally absorbed by more rivals, and it is Hinduism that a few traces only in Brahmanical of its influence
cess
may
of absorption twelfth
till the
we
century
as
era;
we
indeed, may
if
regard
Nepal
part
of India,
say
wasted away after rival sects had appropriated every E. Hardy, quoted by thing from it that they could make any use of." Mrs Rhys Davids, Buddhism, p. 28. 2 Buddhism in India did not owe its extinction to Brahmanical The has been given up belief that such was the case persecutions. It undoubtedly owing to lack of evidence. suffered severely, however, in the last stages of its career from the iconoclastic fury of the
was of Buddhism also largely due to the influence of the Yogacharya, Tantric Buddhists, who from about the or sixth century of our era began to admit Saivite deities into what now
Buddhism
Mohammedans.
The
decay
may
be called the Buddhist This helped to obliterate the pantheon. characteristic features of Buddhism, which thus gradually ceased to itself as a separate religion. maintain
II.]
But it is not
THE
MAHAYANA
25
of Buddhism
Our
concern
the obscure history of the decline in India that claims our attention here.
is rather with that wonderful system known as a system the Mahayana which in some of the respects is so different from the Buddhism
"
that many students have been tempted to question its right to claim more than a nominal Pali
canon
association with the teachings of Sakyamuni, and have tried to trace its characteristic doctrines to Indian. sources nor that were neither Buddhistic The
term
Mahayana
"
Great
Vehicle
"
was
by the followers of the new doctrines adopted to distinguish their own from system primitive Buddhism, to which they gave the name of the Hmayana, Small Vehicle. The Hinayana or was
so
called because,
according
to
its opponents,
"
it
to the " other shore capable of conveying of Nirvana only those rare individuals who by their for them own strenuous exertions had earned
was
selves the prize of salvation ; Vehicle offered salvation to The two the worlds. names
convenient
though
was
it should
accepted
not
correct
a
description
correct
of their
term
own
would
or
more
School
of
the
Elders
1
Presbyters.
were
The the
Theravadins Chinese
also known
"
as
the
Haimavantas,
of the
or
(to
use
term)
Hmeh-shan-pu
the
School
Snowy
Mountains.
26
UNDER
ASOKA
AND
KANISHKA
[OH.
great impetus, if an indirect one, is believed to have been given to the spread of the Mahay anist doctrines by the conversion to Buddhism of the Indian ruler powerful king Kanishka. Kushan
present
even
the
at
It
details of this monarch's reign : is uncertain. the extent of his dominion has been a that he ruled over supposed
of the
loosely-confederated
included not empire which India, but also portions of only North- Western Afghanistan, Parthia, Gandhara, Kashmir, and
is known
to
day
as
Chinese
Tsang's book passage in Hsiian travels implies that his influence extended
to
the western
confines of
China.1
It has
been however, questioned, whether recently direct rule extended beyond India, Kanishka's
Gandhara,
; reasons
was
have
been
not
Kanishka
same
given himself,
Kushan
one
In any in the
the
name
who Buddhist
great
various patriarchs and doctors have been down in connection with the traditions relating famous to the king's religious activities, the most
of handed
being
Parsva,
Unfortunately
1
See Waiters,
Chwany,
See J. Kennedy
/.
ii.]
it is hardly
ASVAGHOSHA
27
any very positive statements about the part taken by these venerable for there were developments, figures in Buddhist
possible to
make
All and several Asvaghoshas. several Vasumitras Buddhist to one can we say is that, according tradition, president
a
monk
named
Vasumitra
became
l
of
to
was
the
Council
of
Kashmir
a
according Asvaghosha
who may
another
sent
tradition,
to
monk
of
a
the
court
have
been
Kanishka,
in accordance
prominent part as (perhaps vice-president) in Kanishka's Council ; have been the Asvaghosha that this may who
figures in the listsof Indian patriarchs which have been preserved by the Buddhists of China ; and that
a
writer
named
Asvaghosha
(of
uncertain
was date)
the author
some
in
found
of literary expression
Paramartha's
Lifeof
Vasubandhu
as
(Har.
xxiv.
118)gives
2
Katyayani-putra
the
name
This
in the
Life of
same
The
authority gives
about
front
horses
to
them)
refused
to
Asvaghosha's which
(Hence
Horses
give the
their
name
Ma-miny,
neighing.)
A Japanese
as
"
Asvaghosha
the Mahayanist Origen," and ascribes to him the first The Buddhist Trinitarian (trikaya) theory.
Anesaki)has
described
of Faith,
should
referred
consult to below.
in
Suzuki's
translation.
28
UNDER
ASOKA
AND
KANISHKA
[CH.
vague,
and
the
unfortunate of
position
Kanishka
be to place in his time, it is much that the fresh literary and archaeological material recently discovered in Khotan and the neighbour took
which hoped
will produce evidence beyond the matter the whereby will be put dispute. The beginning reach of further of been Kanishka's by some reign has assigned scholars to the first century B.C., to the first, the second, and era. centuries of the Christian
and
even
ing regions of
Turkestan
by
others
the
Between
third the
been
earliest and
the
latest dates
a
which
of
"
have
difference
no
less than
orities hold of
our era
the best auth present that the reign began either in 78 in the first half of the first or According
era,
century
B.C.
to
one
high
which
the
commenced
with
to
was
year of Kanishka's
accession ; according
a
had
con
vocation
1
Buddhist
held
his (see
Mr
V.
formerly
of India,
2nd
ed., 1908,
/.)that
our
Kanishka
era,
to reign in the first in the year 120 or 125 ; probably of Fine Art in India and Ceylon
began
ii.]
The
century
served
BUDDHIST
PATRIARCHS
29
view
B.C.
that
Kanishka by
reigned
the
in the
first
is supported
by
Hsiian
Tsang
alleged
would The
king
Kanishka
"
prophecy
was
no
but it is of interest as giving after the event, the belief, at the time it was recorded, of the the number of years that had elapsed between death of Buddha and the accession of Kanishka. Kanishka in 483 B.C. died If Buddha and his reign in 58 B.C. or a few years commenced
seems
earlier, it
that the
"
"
was
correct
Buddhistic
give
us
much
yet
examination
whom
trace
through
of China may
Sakyamuni
Buddhists
say
to
that
949
Buddha
B.C.,
corresponds second
favour
and
were
"patriarchs"
he (1911), Dr
J. F.
era. of the year 78 of our there is no higher authority on Indian whom that Kanishka's reign began with the so-called
himself in
The
view
July (J.R.A.S.,
reign
began
was era
Buddhist
that the
1
Council Vikrama
Yuan
years earlier than this ; his held in reign, in the year 58 is dated from that event.
a
and few
by Mr quite recently put forward October 1912) is to the effect that that
B.C.
the
; and
Watters,
Chwang,
i. 203.
30
UNDER
ASOKA
AND
KANISHKA
[CH.
Mahakasyapa
867.
to
own
died in 905 and who and Ananda, If these dates were correct, we should have
that Ananda,
assume
though
he
was
Buddha's
disciple, survived the cousin and intimate Master by no less than eighty-two years ! Coming find that Asvaghosha list we lower down the died (twelfth patriarch) Asvaghosha
Kapimala, about
was
the
year
330.
in
and
his
turn
succeeded
by
Kapimala
by
the
Obviously
we
indeed
dates
are
unreliable ;
are
that
we
touching
of
solid ground
tillwe
with
come
Bodhidharma,
came
to
"
an
dharma
or
the
era
Chinese is
to
a
call him
"
about the year 520 fact ; and there is death of Tamo, who
of
no was
our
reason
the twenty-eighth
first Chinese patriarch, is correctly placed and by the Chinese the monkish chroniclers about year 528. The correction
list of initial is
assigned
to
Buddha's
death
of itself sufficient to vitiate all the subsequent It is not impossible, however, that chronology.
though
tradition
has
gone
astray
in
the
matter
of dates, it has
the
names
of
the
Chinese
"A
AT
THE
PI-YUN
TEMPLJt-. .1,
IL]
of the
BUDDHIST
CHRONOLOGY
31
twenty-eight
patriarchs
a
(949
B.C.
to
528
Each period of 1,477 years. have survived his pre patriarch, therefore, must decessor by an average period of about fifty-two of
our
era)covered
is hardly
to
a
point
as
out
how
can
period
this
each of the successive deaths of twenty-eight patriarchs. But a different solution we suggests itself when of the question at once death took place not in 949, assume that Buddha's That this was the say, but in 483. is the conclusion true date of the death of Buddha Western at which scholars have recently arrived, in assuming it to be approxi are justified and we
as
elapsed between
the Chinese
mately
correct.1
The
lives of the
over
a
twenty- eight
not period Now, if we
patriarchs, then, extended of 1,477 but only of 1,011 calculate the average length
on
years.
this
new
basis, we
years.
we
thirty-six
This
assume
impossibly
are
long,
especially when
(as we
entitled to
do)
a patriarch made point of selecting in order to preserve an analogy a youthful successor between the physical succession of father and son
that each
and the spiritual succession of teacher and disciple. If we now test our new scheme of dates by assign ing to A"vaghosha the chronogical place which he ought to occupy on the assumption that each
1
See Dr
in favour
attaining be bettered,"
J. F. Fleet's article in J.R.A.S., 1912, p. 240. (' he 483, There is, of course, no of the year says : But I think that this absolute certainty.
Arguing
means
of
result cannot
32
UNDER
ASOKA
AND
KANISHKA
on
[CH.
an
average,
arrive at
once
at
the
interesting
be
course,
discovery in the
that
year
AsVaghosha's
51
B.C.
on
death
cannot,
may
placed
place
We
of
much arrived at in
conformity
of the tradition concerning with the requirements Asvaghosha's Kanishka the relations with and part taken by him in the work of the Council of Kashmir, with the in 58 B.C. and
new
it is in equally
theory that
The
no
solution of the chronological problem will to speak doubt enable students of Buddhism
more
with
is possible at present the early history of the Great Vehicle. confidence than theory
that
was
the
of the Mahayana
school
the personal support of Kanishka, and to the in compiling a labours of the Council of Kashmir
new canon,
Sanskrit
must
canon
which
was
to supersede
be abandoned.
There
is no
that
the
Council
or
tampered
even
the contrary, there are strong Hmayanist a for believing that it was
that
one
On
council, and
Mahayanist
to
of its principal
to
was objects
riot to promote
but
heresies.
(or rather
IL]
the old
COUNCIL
OF
KASHMIR
33
school) were
that
alarmed
by
the
the
doctrinal
confusion
existed
throughout
Buddhist
"
world, and that they therefore induced the king to has been called the Clovis of Buddhism who
"
summon
Council
in defence
their
own
suggested Kashmir
of the
to have
been
selected partly for the surrounded with hills its walls," and could that in this
com
by the
secluded mittee
region
of monks carried out who editorial duties imposed upon them would
not
be liable to be disturbed
schismatics.1 The Council seems itself mainly with religious discussions and
debates
in to writing were reduced subsequently which The editorial the form of Sanskrit commentaries.2 work is said to have been entrusted to Asvaghosha,
who
was
pose; and the principal result after twelve years was the great philosophical of literary labour Hsuan as the Mahavibhasha.3 compilation known
1
Paramartha,
Life of Vasubandhu,
Har.
reference
is to the
its labours.
The had
p. 415. s See Paramartha, loc. cit.; Watters, op. cit., i. included in the Chinese Tripitaka are commentaries
"
J.R.A.S., 1905,
The
the section of Hsiao Sheng Lun the Abhidharma J. Takakusu in J.R.A.S., 1905, pp. 52, 160-162,
34
UNDER
ASOKA
us
AND
KANISHKA
[CH.
were
Tsang
tells
on
that
the approved
treatises
engraved in stone
where done
sheets of copper, which were enclosed caskets and buried under a stupa some Srmagar. When near the modern this was edict
to
was remove
an
carved
on
stone
forbidden
Kashmir.
the
our
sacred
One
of
authorities makes
the very
were
significant observation
taken
that these
measures
view
the
to
fluences of hostile schools and the Great It is clear, then, that it is erroneous
speak
of the Council
of Kashmir
as
it is not
strictly
'' The Abhiarticle in the Journal of the Pali Text Society, 1904-5, on Literature of the Sarvastivadins." He dharma observes that "all Council its be about the and works will valueless until the arguments
is trans of Buddhist encyclopedia philosophy languages." For the Chinese version, lated into one of the European i.-viii. Har. The Chinese attribute the see (B.N.1263). xxii. vols.
Mahavibhasha
"
an
"
Mahavibhasha
Sarvastivadin
is
one
of their
of
names
for the
Hetuvada)
Sa-p'o-to.
the
Hinayana.
Another
Chinese
was
*"
Lifeof
*
Har.
m
xxiv.
fP "
ft JE ft-
Paramartha,
believe that it
inclined to vol. ix. p. 116 (6). I am Council was and the general recognition of the literary Mahayanist its labours impelled some that the of value of writers of a later age to pretend that the Council had been attended by
the fame
Mahayanists
The
writer's invention
one
to
significant fact that while, tradition (probably the Council was the most reliable)
; and
it is
by
arahants
asserts
that
only it was
(thatis,
ff
Hmayanist
by
an
('
saints
"), another
number
of
also attended
saints
equal
").
Mr
J.
The
words
quoted
are
those
of
Kennedy
in J.R.A.S.,
1912, p. 674.
ii.]
accurate
to
THE
BUDDHIST
CANON term
"
"
35
apply
the
canon
to
any
writings except that which collection of Buddhist fixed in the third century B.C. or was apparently
earlier, and
first century
was
reduced All
we
to writing
can
B.C.1
say with
canon
recognize
certain works
sacred each
or
the
authoritative than others, and that into which Mahayanists the sects in China
a
of
divided
themselves
and number
Japan
of
based
sutras
its teach
carefully
of sacred
ings
on
limited
selected from
literature. constructed
Thus
a
each
school
canon
or
sect
practically
the in
miniature
sanctity
the
or
canonicity
of any
individual
work
so-called
Chinese
Tripitaka
from
vol.
x.
sectarian
1
standpoint
Muller, vol.
which
pp.
See Max
S.B.E.,
xxxv.
Davids, and
2
S.B.E.,
Dialogues To
a
of
the Buddha,
very
limited
Hmayana
extent
eclectic tendency
was
shown
by
some
of the
of
several
these
books,
of
Rhys Davids schools also. points out that "had their different arrangements of the
no
doubt,
in minor
details
"
(Dialogues
xix.).
CHAPTER
III
EARLY
BUDDHISM
AND
ITS
PHILOSOPHY
IT is the
matter
of
of
common
knowledge
Mahayana
a
that
to
some
of
doctrines
the
(not
mention
its ritual
to
one some
practices)
of the
reasons
bear
remarkable
resemblance
teachings why
of Christianity. the
This
is
of the
question
of the
date
of Kanishka
ance
interest and
It
seems
import
to
Western
reasonable,
at first sight, to
if certain
are
important
features
of Buddhism,
which
also characteristic
develop
until the
reign
time
of
if the
as
of that
king
late
era,
period
the
the first or
must
second
of
our
then
Mahayana
One
have
been
borrowed
venturesome
from
Christianity. enough
to
critic has
that
assert
A"vaghosha
became
at
and
the
apostle
St
Thomas
actually
one
personally
court
acquainted
with
another Indian
and be
the
of
St
Thomas's
or
supposed
patron, such
in
Gondophares,
Gondophernes,
as
are
that
Christian
elements
to
found
the
36
CH.
in.]
THE
were
"NEW11
BUDDHISM
37
Mahayana
course
between
therefore the result of the inter the Christian apostle and the
Buddhist The
patriarch.1
problem of the nature of the relationship Christianity and Buddhism between is not to be by any such airy suggestion as this ; explained in favour of and, indeed, the evidence adduced On the whole this particular theory is worthless. to be said for the view that there is something
the
resemblances Buddhism
not
between
Christianity Mahayana
and has
the
"New"
(as
due
to
the
been
one
are called)
borrowing
to
side
access sources
or
the
to the
other, but
same
had
"
sources
of doctrinal inspiration
were not specifically which in themselves It is now a matter either Christian or Buddhist. knowledge Christianity and that of common
Mithraism
were
in many
respects amazingly
assure
a
alike ;
us
of those origin
two
religions "lay
[Persian and
Babylonian]rather
and
questionable 1909, published in the Far East), June pp. 22 ff. Mr Dr Richard, Professor Arthur Lloyd to and all seem
the
Kingsmill's article,which contains several rash in The Anglican (a missionary statements, periodical
Kingsmill,
assume
that
as
AsVaghosha
who
wrote
certain
Mahayanist
works
such
the have
Ch'i-hsin-lun, B.N.
1250) must
other than the Asvaghosha who attended Kanishka's Council helped to As we have already seen and edit the commentaries. (p. 27), Asvaghoshas there were several (or several persons who wrote under that name), and it is at present impossible to distinguish between them
all or to assign them to their proper in E.R.E., ii. 159, and T. Suzuki's
dates.
See Mr
Anesaki's
article
Awakening
of
Faith
(Chicago:
1900),pp. 6-17.
38
EARLY
l
BUDDHISM"
ITS
so,
PHILOSOPHY
we
[CH.
not
con
borrowing."
If
this be
need
look
for
across
were striking than those which the religions of Christ and Mithras.
less
That Christian
by
some
the
Mahayana
doctrines
were
not
even
of
origin is frankly
have give who might Christianity the benefit of the doubt. A wellknown Anglican missionary in Japan, writing on Buddhist and Christian origins, remarks that "we
cannot
always
trace
to
an
actual the
contact
it is
enough
were
recognize
in the air."2 According to another missionary in China, "it is getting clearer that and these
common were
day
doctrines
not
came
of
new
Buddhism
from
common
one
Christianity
but that
borrowed from
a
another,
source."3
both
This
writer
Dr
Grant
Showerman,
"Mithraism"
History that
ed.).
Mgr.
Louis
trans.,
Duchesne,
1910,
in his Early
of
the
Christian Church
(Eng.
i.
"
396), admits
in
"the
religion
theology,
"
of all things
resemblance
to
holds Prof. Percy Gardner p. 340. from by Christianity the pagan similar views of the alleged borrowing " Ideas from to are school and teacher mysteries. school propagated to teacher less often by the direct borrowing of admiration which comes
Lloyd's Creed
of Half Japan,
than
by the parallel working of similar forces in various minds. in by ideas are the air, as the saying is, men catch them infection, and often without any notion whence they come."
3
When
a
sort
of
Dr
Timothy
Richard,
The Awakening
ofFaith,
p. xiii.
in.]
common source
SOURCES
was
OF
DOGMA
39
and that "from this centre those great life-giving inspiring truths were carried like seeds into both the East and
Babylonian,
West,
somewhat
modified
under
then, admit
some
of the characteristic doctrines shared by Christianity and the Mahayana such as the efficacy of belief in divine or superhuman saviours incarnating them
"
selves in
were
man's
form
for the
world's salvation
"
from to which sources the partly drawn builders of both religions had equally ready access. We may accept the view that each of these creeds incorporated certain ideas which had long fascinated the religious imagination of a considerable portion Asia. Yet while we of south-western recognize
in the course the palpable truth that Buddhism of its expansion in foreign lands absorbed some alien beliefs which were important factors in determining the
by
course
no
of its subsequent
we
are
a
means
obliged
to
assume
was
dissolution of continuity between the old Buddhism In spite of the differences and con and the new.
trasts
that undoubtedly exist between tive Buddhism of the Pali canon and
1
the primi
the mature
It would be a mistake to give undue emphasis to the Babylonian history Mithraism, Mariichaeism, Mandaeism, the theory, yet of and
certain early Gnostic cults such as that Assyrian far-reaching the Babylonian
-
us
how
was.
J. Kennedy "with 1912, p. 1005), Babylonia/' (J.R.A.S., says Mr its mixed populations, had been for centuries the exchange-mart of the in full commence this was the at swing popular religions, and process
ment
"
of the Christian
era."
40
EARLY
some we
BUDDHISM"
ITS
PHILOSOPHY
[CH.
(or, as
which
are
not
two
an
obliged Buddhisms
accept
unbridged
warned
and
fathomless
be
knowledge
should by our
pilgrims, that for many centuries after the new teachings had risen into prominence (shortly after or of the Christian shortly before the beginning adherents of the two systems studied their scriptures side by side within the great religious to university of Nalanda, and lived harmoniously
era)the
Even
in the matter
The real cleavage. idea that Pali was exclusively the and that Sanskrit language of the strictly accurate,
though
as
that by the adoption of Sanskrit doctors their literary vehicle the Mahayanist
better able
to
move
were
away
from
than of the Pali canon orthodoxy been obliged to adhere to the Pali language. It may not be always possible to trace every link in the evolutionary chain, and in some it is quite conceivable that the evolution
never cases
the
have
taken
place
had
not
the
would Buddhist
organism
many
of
in.]
which
earlier
at
or
THE
MAHAYANA
41
be traced in the least the germs cannot later speculations of the Hinayanist
of
Buddhism
is obliged
at
an
early stage of his investigations to recognize two is not important facts. One is that the Mahayana
single homogeneous system formulated It is erroneous creed. foundation to any single man or
a
l
with
to
even
definite
to any
group which
never
of religious teachers ; and the uniformity lacking at the commencement was was
The at any subsequent period. achieved includes a large number Mahayana of schools and have already noticed, we as sects, each of which, its own canon some ; and of these sects compiled
to differ from
one
more another much widely differed from some than the early Mahayanists of The time. the Hinayanists of their own other came
important
is less significance of which itself generally recognized, is that the Hlnayana was subdivided into various schools which, though
to the canon, they all professed adherence and all it as their ultimate authority, did not regarded always agree in their interpretations of its mean
fact, the
ing.2
These
schools
were
not
the
result
of
Dr Timothy
as
"the
founder"
and
The New
some
see
regard to A. Lloyd,
describes the Asvaghosha of the Ch'i-hsin-lun Mahayana (The Awakening of the of Faith, p. xiv., Testament Higher Buddhism, 38, pp. 37, and 50). With of of the theories and suggestions of Dr Richard and Mr
on
"
Richard
Buddhist
and
Christian Origins
"
2. footnote
42
EARLY
BUDDHISM"
ITS
;
PHILOSOPHY
[CH.
disintegration
they a rather were is the traditional proof of its vitality. Eighteen into exist number of the schools that had come of
ence
Buddhism
before
A3oka's
time, and
in
name
at
least
they
As
centuries
559
of
our
of
of all the
which contained representatives Hinayanist a very schools eighteen to Buddhist testimony tolerance.1
"
of the
Hinayana
debated
among
many
questions importance
answered founded
not
at
they
penetrate
as on
silence
word.
on much attempts the mystery of the Master's cryptic varying interpretations of his spoken
were
It is in the and
orthodox
in the missionary activity look for the ultimate we must sources that flow into the of the principal streams belief. As for that ocean ocean of Mahayanist let us admit that if it is fringed with many itself,
a
quiet haven,
and
no
wreck-strewn
perilous
man
can
profound
waters
that issue from the of all the streams which fountain of the religious thought and emotion does not flow at last into an ocean of mankind that is very
1
much
like this ?
Pali Text Society, 1904-5,
See Journal
ofthe
p. 67.
in.]
No
TEACHINGS
OF
BUDDHA
43
here be made to follow the can attempt intricate windings of Mahayanist speculation, but
a
help
set
to
certain aspects of Buddhist of its successive stages will here the point of view understand
forth. The
records
leave Buddhism of primitive interesting questions relating unanswered many to the beliefs of the historical Buddha, but their testimony
leaves
no
room
for doubt
as
to
the
He taught his general trend of his teachings. disciples to discard what he conceived to be false and harmful ideas concerning the human person
ality
or
"soul,"
and
to
pursue
definite method
of self-culture and self-discipline which would lead to the annihilation of sorrow, the extinction
of the
"
three-fold
fire
"
of
delusion,
desire, and
passion
ultimate
the attainment
"
of the
arahantship." philosophy
Certain
with
which
loves to grapple
"
religious teachers
"
profess deliber
to
and
outside the
indeed,
a
scope
of his
teachings.
It is not
"
to be supposed,
us
that Buddha
in
a
who,
let
remember,
"
was
philosopher
the
nation
of philosophers
ignored
such
profound
questions which
44
EARLY
BUDDHISM"
ITS
PHILOSOPHY
[CH.
he refused to discuss with his disciples.1 It is one of the canonical texts that tells us the story of how
plucked a few leaves from a tree and these leaves which he asked his disciples whether had plucked, or all the leaves on all the trees of Buddha
once
grove,
were
the
more
numerous.
said, hand
are
far
of the Holy
"
One."
Even
are the things which I have learned, said Buddha, to you, more numerous and have not communicated I have spoken. And than those of which why,
my
disciples, have
"
I not
spoken
on
to
you
things ?
because
And
he goes
to
explain
of these that it is
the
on subjects
which
have
no
cessation of that
sorrow
"
bear
he process of self -discipline whereby have his disciples achieve the destruction would of passion, illusion, and ignoble desire, and attain
ing
the
inward
illumination
and
perfect peace
which
culminate in Nirvana. The many contain stories canonical books similar in significance to that about the leaves of Among those which are accessible to the trees.
not a scarcely help forming the impression that it was to texts us, that the idle statement the sacred mere preserve which he inadvisable to say, knew more thought Perfect One much which
1
"
We
can
than
he
it
profitable
1882,
as
to
his
disciples to
unfold"
trans.,
p.
208).
in
See the
Samyutta
Nikaya,
quoted
L.
de
la V.
Poussin,
Bouddhisme,
p. 58.
ill.]
English
dealing each
matter
THE
"SILENCE"
OF
BUDDHA
45
of which
on
Buddha
I have
makes
reply
"
that is
"
a
l
; expressed no opinion are the questions of Vacchagotta, whose problems 2 with perfect silence ; and the greeted by Buddha
which
insists eagerly of Malunkyaputta, who should either solve and almost rudely that Buddha frankly confess his or the problems propounded questions
ignorance
"
does
neither.3
on
Buddha's knew
that
silence
about
matters
which
he
standings
speech be may
would
only
lead
to
misunder
compared
of another
time,
with Asiatic
though
the
born about twelve Confucius was other. and survived him about four years after Buddha, We are told that a disciple once years.4 pressed the
him
for
an
answer
to the
question
as
to whether
the dead
not
Buddha, declined
but
to
He that if merely observed give a direct reply. he said " yes," this might lead to unnecessary in sacrifices and funerals, and thus extravagance
the
the
for the
"
no,"
sake of filialpiety
might
might
1 *
of the
dead
Dialogues
Buddha,
See Oldenberg,,
Buddha,
Translations, 1906,
4
Warren,,
Buddhism
in
c.
563 to
483
B.C.
551-479 Confucius,
B.C.
46
EARLY
BUDDHISM"
ITS
PHILOSOPHY
[CH.
left the
be
treated
with
disrespect.
Hence
he
problem
Perhaps a more remarkable unsolved.1 his disciple Tzu-kung is that in which passage difference between the the of ready spoke his Confucius frankness with which expounded
social and he which the reticence principles and in discoursing about meta observed According and the law of God.2 ethical this passage means freely to all his disciples
were
a a
subjects
spoke he thought as
on
capacities, but only allowed his thoughts on problems of define the We might towards
attitude
on
the
ultimate
use
a
problems
a
which
of
simple
road
along
which
wish
accept
him
as
the supreme
1
Confucius
us
may a future salvation, with unhealthy which " (TheEvolution ofReligion, 1893,, ii.243). seeking for salvation here 2 The passage occurs T'ien-Tao. in Lun Yii, bk. v. ch. xii. 3 Both Buddha and Confucius would have approved of the words of ef ^XPW PlotillUS : dXXot, avvi."vai real avrbv crionrj/, ""nrep eyu epwrav, A6^ ^
warned
would have agreed with our own belief in immortality that "the
philosopher
occupation
O-IWTTO) Kal
OVK
etdurfMi \tyeiv.
"
Readers
of Chinese
of Taoism
(whosegreat and lonely figure is but dimly less willing than was even of the Tao-te-ching)
to
(" The
discuss matters beyond the which were Tao which can be expressed in words is not its be uttered name can which
"
" Pythagoricus Wise is the man : eternal name.") Gf. Sextus who honours in God, knowing he is silent ; and St even silence why Augustine : ( ' si dixi non est quod dicere volui." " Of Thee/' says Hooker in his fine prayer, ' ' our fittest eloquence is silence."
in.]
state
PARABLE
47
of
the
and
arahant.
seductive
amid
But
there
are
pleasant
meadows
gardens
trees
the
that lead pathways winding trackless forest and deadly morass. there rises
a
many-pinnacled
snowy
range
seem
of glorious
to
mountains,
the
peaks
touch
are
a
whose
shining
-
perpetual challenge to the stout way I long," he says, farer. to explore those forests heights." "Yes," and to scale those mountain
" "
cliffs hearted
"
there
dark
are
in
those
distant
hills.
But
if you
those trees and step aside to wander among flowers, and to solve the mystery of forest and mountain, you will lose sight of the road which
Who you. will lead you those fens and marshes over safely through and Where those pitiless crags? will you, in your made
across stumblings, come another path that will bring you safely to your journey's end?" A fair reply would be that bold and enquiring
have
for
spirits have always risked the danger of failure to do and disaster in the past and will continue in the future. So long as there are so heights
that remain unsealed, the dauntless spirit of man The fact that Buddha will try to scale them. discouraged his disciples from to find attempting a way to the shining pinnacles that looked down
them from afar
off
upon
did
not
have
the
48
EARLY
BUDDHISM"
ITS
PHILOSOPHY
[OH.
in
the
result plains.
of
keeping
Buddhist
philosophy
of have who and
the snows up among Western adventurous mountaineers the footsteps of Buddhist explorers
those heights
are some
High
thought,
found reached
long
before
them
there yielded
glittering
secrets
to
their
followers
of
from
ascending
heights
one
metaphysical
not
on subject
which
both
This
and
silence question
liable to
mislead.
or
the
of
a
non-existence
permanent
personality.
that the ordinary at once admitted in Buddha's own time were soul-theories current him There by are uncompromisingly
rejected.
books belief
not
several
they
passages
in
the
sacred
if
correctly
seem
himself,
only
he
been held or soul-theories that had in the past, but also that his teach
incompatible
with
might " known is the well Such passage at chariot the beginning which of the JMilinda Dialogues,1
"
-
ingenuity
seems
1
to
leave
xxxv.
us
no
way
of
escape
see
from
the
See S.B.E.,
43-5.
For Chinese
versions,
in.]
conclusion
name
THE
"CHARIOT"
PASSAGE
a
49
that
to
just
a
as
chariot
is merely
given
collection of wheels,
spokes,
and
as
to
a
them
serve
of skandhas
or
certain bundle
"
(sensations, perceptions,
to exist when
and
the
"
like), and
ceases
those
more
"
elements
fall apart.2
An
even
be found
in
one
Chinese translation of the Hmayana Abhidharma. It describes a visit paid by a certain king to learned monk.4
1
The
skandhas
a
compose
living
487-96). A
somewhat similar idea found its way into Taoist specula L. Giles, Taoist Teachings, 1912, p. 23). tion (see 2 The (e chariot'* passage is not quite so conclusive against the
soul-theory
James
more
as
use
of
"The
that is the cardinal characteristic of of its parts by as the evolution understood pluralist. A unity that is not more is no than its constituent elements real unity at all : it is only a
"
formal
All real synthesis entails new mathematical whole. its component factors in their previous isolation properties which did not possess." Cf.also Dr Sanday in his Personality in Christ and in
or
Ourselves, 1911,
p. 20
us
"There
is not
is
something
not
within
which
Self within the Self. There is a either foot or hand or eye, which is will, but which binds together all
a
something
more
than
the
mere
and appetites and passions which 3 See Har. xxii. vol. x. p. 108 (B.N. 1267). 4 The names king (Pi-lin-t'o are of and monk and Lung-chun) like Milinda Nagasena suspiciously (Ndga is the Chinese Lung), and from which it be inferred that this might out story comes of the Milinda Dialogues. But it does not appear in the Pali original as
personality we want thoughts congeries of and impulses go to make up the individual man."
one.
For
in the Chinese
are
given
as
50
"
EARLY
'
BUDDHISM"
come,'
ITS
PHILOSOPHY
(
[CH.
ask you about All the other me. a matter perplexes which I have visited are full of words, but they monks You, I am sure, tell me nothing to the purpose.
I have
he
said,
to
monk, and will readily solve exceptional is it your difficulty.' What my majestywishes I want ? asked the monk. to know you to tell me,' the soul is or is not said the king, whether
are an
'
'
'
'
is a question which This is not admits of no reply,' said the monk. a fair,' said the king ; why will you not give me Well to a plain question ? said plain answer
distinct from
the body.'
'
'
That
'
'
'
'
I, it is my turn to be the questioner. the monk, in doubt about something. All the other too, am I have questioned kings whom are very talkative is an exceptional monarch, people, but your
'
majesty
a straight and I believe you will readily give me I Ask your question,' said the king. answer.'
' '
want
your
majestyto
'
tell
taste
*
me
in your
or
are
what the mangoes like. Are they bitter any mango-trees looked The monk ' This countenance. said.
to
can
'
I haven't
severe
he majesty,'
answer
'
Why
don't
'
plain king,
how
if I have no mango-trees the taste of my mangoes in the in my garden ? Well, it is justthe same
'
'
matter
thing it was
6 There isno such of the soul,'said the monk. so what was the use of asking me whether distinct or not distinct from the body ?
'
Those climax
to
of
us
who
this quaint
by
the
console
HSI-YU
MONASTERY,
CHIHLI.
TOMBS
OF
MONKS,
HSI-YU
MONASTERY.
in.]
ourselves
SOUL
THEORIES
51
with
the
"
monk
was
only voicing the opinion of a school for a long time regarded school was
though
as
that
the citadel
himself is never Buddha repre of orthodoxy. disposed of the soul question sented as having fashion as did the monk in so thorough-going a with
A
his analogy
of
the
of
"
non-existing
Buddhism has
mangoes.
told
us
foremost
this
exponent
that
the stands alone among religion 1 Would religions of India in ignoring the soul." to say that Buddhism it not be more accurate
ignored had
away
as
quasi -material entity which in the physical body and flew death ? That
of soul
"
it at
Buddha
denied
the existence
all rejected
of this kind
to be said for the there is much view that he had a loftier soul-theory or rather selftheory of his own.
" "
"
A
true
hint
became wandering ascetic Vaccha asked what is that is, what of the Tathagata after death has passed away from the state of the sage who
"
ordinary human
Does
1
"
lifeafter having
Nirvana
Rhys Davids,
(a blessed
Dialogues
state
ofthe
the vigour
complete
then
He adds that pt. i. p. 242. departure are evident from the stands, in this respect, from all Cf. also ibid., existing in the world."
Buddha,
52
EARLY
BUDDHISM"
ITS
PHILOSOPHY
[CH.
life) result,
does
after
a
death,
in
total
it lead to
different state
Buddha this question that he is trying to only the wise will hardly understand
replies by
probe
can
very
which
having
different
views,
endurance, But
inclinations, efforts,
he attempts a veiled explana tion ; and after declaring that everything material death, at says that the will be left behind Tathagata when thus liberated from the category and teaching."
"
difficult to
Kosala
similar story is told about the Khema. the learned nun and
nun
king
The
"
king
has
passed
the
and
not
does
or
does
still exist.
correct
to
nor
exists ;
not
replies that it is not that he still say of the Tathagata to is it correct say that he does
nun nor
exist ;
1
is it correct
to
say
that
he
both
See the Aggi-Vacchagotta-sutta, quoted by Dr. F. Otto Schrader Pali Text Society (1904-5), in the Journal pp. 165-6, and by Warren, ofthe has Dr Schrader ably argued against the theory op. cit., pp. 123-8.
that, according
to
Buddha's
own
teaching,
"we
Nirvana
was
followed
by
He are not entitled to say that observes that annihilation. for him duration in time was denied the soul, but only that Buddha in sense, flux immutability duration of a not the stability any and not "embraces doctrine The the five (no of anatta of a substance." soul)
khandas
Buddha
or
constituent
no one
parts
of nature,
not
more.
...
It
was
the
the made else who Absolute denying by the principle, and that not it as the true self, the only reality." and
doctrine
in.]
PERSONALITY
53
further exists and does not exist. After some discussion the nun observes that the great ocean The being is deep, immeasurable, unfathomable. of the Tathagata
the
measure can no
longer
of the corporeal
immeasurable, That
unfathomable reply
of
as
this
as
the
great Khema
ocean."
was
recognized
care
thoroughly
orthodox
as
is shown
by the
taken
words
having given her the stamp of his approval ; for the story to say that the king repeated his question
to represent Buddha
with
was
Buddha word
himself, for
reply
word
with the reply previously given by the nun.1 We beware that these must of supposing Tathagata comparisons of the deceased with the
"
deep immeasurable
a
ocean
than
utter
crux
"
kind
of vague
of the
"
extinction
of the
whole personality." If we
should possess a key that would unlock some humanity of the deepest mysteries before which It is in vain to probe the secret stands baffled.
we
of Buddha's
deepest
thoughts
on
this
; yet subject
as
perhaps
above
we
the
quoted
meaning
those
when
some
us
of
thinkers
who
(oftenunknown
See Okleiiberg, op. It is interesting to note that cit.,pp. 278-80. Western mystics also speak of in vastissimum divinitatis pelagus navigare.
54
EARLY
BUDDHISM"
ITS
PHILOSOPHY
[CH.
to
"
themselves) are
Couldst thou
"
said God
Eckhart,
possess
to
all that
mystic's
our
is in himself."1
as us,
as an
According
the
of
psychology,
time
ness
eloquent
an
writer
to
own
tells
it is
the
error
of self depths of
measure
Heraclitus
ness
the
It only plays on the surface of the water."2 is of interest to find here a parallel drawn between the the real (as distinct from
phenomenal)
personality
same
"
and
the
deep
ocean
"
So
English
consciousness only
is
our
personality, that
as
we
can
rational mark
us
Separate individuality, separate individuals. from us prevents say, is the bar which may
our
realizing
1
true
privileges
as
persons."
Eckhart's position, like that of the writer of the Theologia Germanica ' in me "), is Blake as (' annihilate the Selfhood such mystics and to that of the Upanishads than it is to the position of perhaps nearer It is very necessary to avoid reading into Buddhism Buddha. meanings which
is Coomaraswamy Buddhist ; yet Dr not and " Indian in his remark that through all schools of justified undoubtedly idealism fundamental like a the of thought there runs golden thread
are
Vedantist
the
Upanishads"
the Vedanta."
He
thread
Dr
W.
R.
Inge's
Christian
Mysticism
(2nd ed.), p.
30.
Of.also
in.]
These
ance
THE
are,
FALSE
EGO
conson
55
words
I believe, in entire
the
to
of and utterance with the authentic thought It is very necessary, no doubt, Buddha.
guard
against
the
rash of
a
notions
acquired
;
thought
but
confidently
association
idea
of
the
phenomenal
and
mystics
transcendental
tions of temporal
the
Speaking tion
of the
half-way
a understanding, bad bad science," and metaphysics that writer last quoted observes
abstrac bastard
Christianity is
an
from
the
very
first
rejected
it.2 It
the
instructive fact that several centuries before birth of Christianity this same "bastard of bad
cast
"
product
metaphysics
out
had
already
been
and rejected
founded
1
by
the
great thinker
who
Buddhism.
Mr essay have
or
G. R. S. Mead observes in a recent " it be if we G69), convenient could would factory term to distinguish the transcendental
As
(The Quest,
some
iii.
satis
(what is
or
me ever-changing Buddhism insists impermanent on as the which quite rightly regarding The Buddhist is to the that of several ego." view of ego close in the day, besides those mentioned own thinkers of our prominent
called the
'
subjectand
object,,
mystical I from
'
), the
the
spiritual fundamental
'self
being
'
'
text.
example, F. C. S. Schiller (theapostle of Humanism) in his Riddles ofthe Sphinx, 1910 ed., pp. 275-6. 2 Dr VV. R. Inge,, Personal Idealism and Mysticism, 1907, p. 103.
for Cf.}
CHAPTER
IV
THE
IDEALS
OF
HINAYANA
AND
MAHAYANA
THE may
chapter
understand
numerous
significance of the
of
schools
on
partly
to
the
results
discussions
to
which
Buddha
was
supposed partly,
enigmatic
also,
on
mysterious
silence.
pointed
out
unorthodox,
may
trace
the
of the
Let
us
characteristic
now
Mahayana.1
growth divinity
glance
beliefs
"
the
the
belief in the
the
belief in
the
efficacy of
the
belief in saviour-bodhisats.
of the
beginnings
of
gradual Indian
process teacher
of the
may
be
deification
the
great
of primitive shown
Buddhism
their
not
for the
trustful
Master
reverence
towards
wras
much-loved
removed
by
far cite
from
religious adoration.
words
1
may
the
enthusiastic
of the
disciple
Sariputta.
56
CH.
iv.]
"
BUDDHA
AND
MIRACLES
57
to the place the venerable Sariputta came One was, and having saluted where the Exalted him, took his seat respectfully at his side, and
Now
said : Lord ! such faith have I in the Exalted One, has been, nor will there that methinks there never be, nor is there now any other, whether wanderer brahmin, who is greater and wiser than the or
'
Exalted wisdom.'
One
"
"
that is to say,
as
his disciple'senthusiasm in a " You have burst forth into spirit of gentle irony. a song of ecstasy, Sariputta," he says, but how do
meets
"
The
Master
has been and never you know that there never will be any greater or wiser teacher than I am ? And he cross-examines then in the Socratic manner Sariputta on the meaning of his words, and
"
him to admit that he does not really compels know Ones "the hearts of the Able Awakened that have been, and are to come, are." and now " He only knows the lineage of the faith."
In
of
to
empower
one
miracle, that thereby all the people is a recognize him as their lord. "This
prosperous place," he said, "crowded devoted to the Exalted One. It were Exalted
brother One
to
were
with
to
give power
command
surpassing that of a mystic If Buddha ordinary men, wonder." would do this, he increase the devotion added, it would perform,
1
by
Rhys
Davids,
Dialogues
of the Buddha,
58
IDEALS
OF
HINAYANA
AND
MAHAYANA
[CH.
But
or
the people regarded with which Master common refuses to perform empower
most
a
him.1
the
to
miracles
;
others to perform
them
arahantship,
of
in the extirpation
of all dialogue
sorrow.2
famous
how
a
de contains one of the most of Buddhist stories that which by the exercise of certain monk
"
miraculous ruled in
1
2
over
powers ascended to the various heavens by the gods of the Hindu pantheon,
of
the
hope
of the
obtaining
from
those
mighty
Dialogues
((
Buddha,
as not taking the trouble to usual; the Buddha He doubt or dispute the fact of the existence of [miraculous] powers. he loathes the practice of them ; and that a greater simply says that better or than any all of them is education in the system of wonder and There is no evidence of self-training which culminates in Arahantship.
As
similarly reasonable view of this question of wonders by any Indian teacher before the Buddha." forward
op. cit., pt. i. p.
having
"
been
Rhys
put Davids,
272.
the
to
new
attitude
up
In this connection it is of great interest to note beginning Christian theologians are some which
take
with
Miracles, eays
rousing
So
'
aspects
"are
a
of Christianity.
and reviving
popular religion of
they the
are case
religious experience
we
most
often saying
a
of useful means lower type. But to any high hindrance and a distraction.
may do
sum
miracles
to
up happen,' not
(
by
that the
finds do
welcome
matter.'
religious experience
reconstitute
miracles
not
with greater Through Facts towards religion."" and Rev. A. C. Headlam's observation that
its world
Jesus
some
because
was no
to
them,
would not work any conspicuous miraculous Messiah, display such as the thaumaturgic He be expected to make. would not let might
"
''
He
Him
more
king
the
reason,
Miracles:
Papers
being that He had a far of course, " that they understood than anything Green " Co. : 1911). 49 (Longmans,
p.
PAGODA
AT
HSI-YU
MONASTERY,
CHIHLI.
[Facing p. 58.
iv.]
beings
an
BRAHMA
answer
59
to
profound
metaphysical
One after another, all confessed their problem. inability to solve it,each group of deities referring the potent They it." will know glorious than we. and more from the After passing through all the heavens lowest to the highest, he comes at last to the gods monk they, however, ; even of the retinue of Brahma like all the lesser gods, confessed their ignorance. "But they there is Brahma, the great Brahma,"
said, "the
to
the group
that
was
"
more
Supreme
One,
One,
the
One,
the all,
All-seeing
the
the
Ruler,
of
the
Controller,
to
Creator,
Chief
each his place, the Ancient of all that are and are to be ! He is He will potent and more glorious than we.
it."1 Then
of all, of days,
know
the monk
more
Brahma,
anxious
the humilia
mysteries beyond
so the reach of even and glorious a god mighty When as himself, tries to the evade the question. insistsupon a direct answer, Brahma at last monk
takes him
was
aside and
to
makes
in
an
admission the
which
of
he
ashamed
presence
the
the
and He bids the monk the problem. go to Buddha, and chides him for having vainly sought an answer
1
great Brahma, Ancient of days, the Father to be, is unable to solve are
he, the
Dialogues
ofthe
Buddha,
pt. i. p. 281.
60 IDEALS
OF
mere
HINAYANA
"
AND
MAHAY
AN return
[CH.
from
the
Exalted
answer
One,
Go
you
now,
to the
The
according Buddhists,
the question, and accept the he shall make as reply." let us remember, did not deny
the existence of the Hindu gods, but they regarded them as limited in knowledge and power, as liable
sphere, as unemancipated rebirth in a lower from change and illusion,and as debarred (so long from the attainment as they remained of
to
gods)
supreme Buddha,
ably
and felicity. To all such beings wisdom immeasur and indeed every arahant, was superior, for arahantship is a state which far in glory the highest of the heavens, and the
transcends
to
which
to
cannot
But
withhold
and
from
aspire. being
all the gods is to the idea of god place an arbitrary limitation on head ; therefore the elevation of Buddha to a loftier that greater the mightiest sphere than that assigned to Brahma, gods, had an inevitable result which of the known foreseen. The easily have been might problem of the Mahayanists
was
is wiser
to
without
termed
was
depriving
Buddhahood
and
of
its superdivinity ;
so
the obvious
solution
as
to
to
make
then,
it is
was a
that
the
deification
of
Buddha,
the
though
Mahayana,
dogmatics
of the primitive
Similarly,
efficacy offaith
notion
which
iv.]
in certain
"
SALVATION
BY
FAITH
61
Mahayanist
sects
has
become
all-
important
is easily traced to
"
Hmayanist
1
origins.
Sariputta's
is simply described Here,
song of ecstasy," already referred to, is declaration of faith in one who the
we
as
indeed,
faith alone. Perhaps one of the earliest passages in which this doctrine is suggested is to be found in the Milinda Dialogues, which are of salvation
by
Hmayanist
they
were
but
not
extra-canonical
"
that
is to
say,
canon
put
together
One
to
had
been
closed.
of the
King
Milinda
:
"
puts
monk
questions Nagasena
which is as
follows
"
'
You
that though
man
Buddha
among do they
years an evil life, of death, thoughts of the his mind, he will be reborn
By
one
case
of
And
in purgatory.
a
'
But
on
tell me,
float
666
tiny stone
"
'
loads
of loaded in
"
hundred
cart
were
if they
boat ?
'
'
"
'
Well, good
"
See p. 57.
S.B.E.,
xxxv.
123-4.
62 IDEALS
OF
HINAYANA
AND
MAHAY
an
ANA
[CH.
This littlefragment
on
throws
interesting light
It certain popular Buddhist beliefs of the time. indicates that when was the the book written ordinary lay Buddhist looked forward to a re-birth
in
one
of the age-long
more
but
not
"
eternal
state
heavens
"
exalted
to
reason
was
believe
time
this
Buddhism
as
Mahayanist
invention
or
innovation.2
us,
The
just quoted shows passage king was the not prepared Buddhism tenets of popular
indeed he, the
more
however, swallow
that
certain
to
unconverted
"
actually
the
with
"
than
Like
Buddha
himself, he
repentance. there
as
a
teaching,
is
way
sows,
of escape
so
from he
the reap.
law
Man
that
man
shall
of his fate, but the past cannot be lived over be annulled, any more than it can The effects of the past live in the again. by the present, and the future will be moulded
is master
1 2
its
Edict. Edict, vi., and also the Rupnath by Buddhism in any of is not taught As eternal punishment " The it is inaccurate Buddhist hells." to speak forms, of Rock
term
Of.Asoka's
Chinese
"
ti-yii is
more
appropriately
rendered
by
the
word
purgatory."
iv.]
thoughts and
BUDDHIST
ETHICS
63
acts
of
no
to-day.1
No
"unearned"
no
supernatural
grace,
or
priestly
absolution,
magical
rites
sacramental of
a
from the their absence retard it.2 But already passage quoted it is clear that there was from the uncompromising a falling away sternness of primitive
ethics, and that the doctrine of salvation by faith alone had already become That the Milinda Dialogues were com popular. Buddhist
posed
at
a
time
indicated
in which
by
attempts to deal with a problem, the ethical problem raised by the king be it noted, which in one form has or another to whom Buddhism perplexed the minds of many the monk
"
Nagasena
it difficult
a
who
has lived
life of
consistent sinfulness could win salvation merely by Buddha fixing his thoughts during the last on
himself of his ill-spent life. If Buddha had been asked to deal with this point, he would have solved the difficulty by simply denying the
moments
"
We
virtue
are
our
fates.
Every
.
.
smallest stroke
.
so
little sear.
Thus
Nothing
we
out."
spoke
William
James,
It is hardly
erroneous
gravely
condemns
the
necessary to say that strict Buddhism would regard as immoral doctrines as that which and all such (i " infant to an limbo eternal unbaptized and to ex
For
clusion from participation in the beatific vision. Catholic missionaries in China 011 this point, tee
Catholic Church
in China, 11)09, pp. 405-6.
the teaching
of
Father
Wolferstan,
64
IDEALS
OF
HINAYANA
AND
MAHAYANA
[CH.
he would truth of the alleged fact. Such a man, have said, is not saved that isto say, the inexorable law of retribution will not cease to work at the
"
bidding of a tardy repentance. If the sinner has in very truth undergone a fundamental change
mere
due
merely of evil im
to physical weakness or pulses owing pain, then in his next life he will assuredly find himself in a less miserable and ignoble state than if no such
change of character had taken place ; but no death-bed repentance, however sincere, can him from the necessity of expiating the wrong save fundamental doing
such have
or
wrong-thinking
as
of the
assume,
way
may
dealt
the real evades monk the orthodox point at issue. Instead of expounding draws doctrine of "karma," he merely a rather inconsequential
a
The
problem however,
boat
"
deeds and good analogy between ignoring the fact that it is the alleged
deeds,
efficacy of faith, not the efficacy of good that is in question. Now if we turn to the Chinese version
of the
Milinda
Dialogues
or
a
tillthe fourth
era
"
we
find
not made version which was perhaps the fifth century of our bolder and more explicit much
"
statement
than
we
of the doctrine of the efficacy of faith have found in the Pali original. The first
part of the Chinese version of the above -quoted dialogue agrees with the Pali that is to say, the
"
iv.J
NAGASENA
65
king expresses his disbelief in the doctrine that the life-long sinner who turns religious on his death be transported to heaven, bed will for that reason and Na-hsien
(Nagasena) in
use
the ship.
to say, on goes ship is strong," he large stones. and will bear the weight of many So with a man his sins. He have a and may but if only he will once direct his nature, wicked
"
thoughts
Buddha,1 he will not earnestly towards but will be re-born in heaven. enter purgatory, But the man has done evil and is ignorant who
of
the word
sank,
"
of
he
3
Buddha when
it is remembered that this passage is from belongs a to the work which literature, it will of faith, though teachings which
property of the be can
of the
Hinayanist
be
the
one
the
exclusive
forced to
similar conclusion
even
in
For
the two
incomplete
Chinese
the Chinese
now
4
translator worked.
see
Har.
known
S.B.E., (see
by
Salvation
Introduction).
distinguishing1 feature of what
we
may
theology
ff.).
E
66 IDEALS
OF
HINAYANA
AND
MAHAYANA
[CH.
of respect Mahayanist
the
most
"
teachings
power of the relating to the saving or redeeming But it is in the peculiar emphasis bodhisats.
that
we
must
between contrast pronounced recognize the most the doctrinal systems the of the smaller and insight into the rival greater Vehicles ; and some bodhisatship is of arahantship and conceptions
of the relative clear understanding great branches of Buddhist positions of the two
a
essential to
thought.
"akyamuni
man
who leads
that the ideal at which each An arahant is one should aim is arahantship. has travelled along the Eightfold Path that
taught
"
wisdom, bonds
"
and egotistic hopes The desires, pride, self-righteousness, ignorance. up in himself all the qualities and arahant sums characteristics of the ineffable state of sambodhi delusion,
sensuality,
hatred,
the
this mountain-summit,
the
this jungle,
"
home
"island
the arahant
and
sorrows
will
never
again be
"
to subject
of phenomenal
"
existence.
use
a
of salvation, according
iv.]
must each man himself Buddha
BODHISATSHIP
67
reach
was
through
his
own
efforts.
merely
men
the Master
were
he
said,
as
to
a
refuge. fast as
Hold
a
no
Look not for refuge refuge to the truth. besides yourselves."1 to any one Mahayana Buddhism, on the other hand, dis credits or dethrones the ideal of arahantship, and
more much ideal of bodhisatship.2 contains within himself
sets
up,
as
the
who
rather the
Mahfi-parinibbana-suttanta,
S.B.E.,
would have found Ctelestius than with Pelagius and is clear from his teaching that man as is to rely on development, own he has in his own spiritual and that
capacity for moral progress. the Buddha years after him
"
In some important xi. 38. himself in much closer sympathy Augustine, the orthodox with himself
nature
a
for his
inherent
Moreover
was
"
like Pelagius,
of
an
thousand
asceticism. unconsciously repeating the wise counsel given long before " by the Buddha when he said, corpus non frangendumsed regendum est"
not
in favour
extreme
Pelagius
2
was
The word bodhisat (bodhlmttva essence of perfect enlightenment) is represented in Chinese by four characters (seeIndex 8),which in Pekingese This are modern read p'u-t'i-sa-t'o. clumsy term is almost In always written by Chinese authors in the abbreviated form p'u-sa.
"
spoken
the letters p and t before a vowel are usually pronounced with slight aspirate ; the sound of the two Chinese characters p'u-xa in English by the word pusa. may therefore be appropriately rendered Hence in these pages this word will be used to represent the Chinese
a
English
transcription of the Sanskrit word bodhisattva. the sacred hill or island which forms the
Similarly, in the
case
of
the of chapters xi.-xiii., subject Potala or Potalaka, which is name in Chinese by represented characters bearing the Pekingese sounds p(u-t'o-lo-chia (7ca), and usually appears in the abbreviated form p'u-t'o, is rendered in this book by the word Puto. The first syllable of this word be should (approximately) pronounced Englishman as an would poo, as in the case pronounce of the first Apart the from the two words Pusa and Puto, syllable of word pusa. terms in this names nearly all Chinese are and transcribed in strict accordance
as
volume Wade's.
68 IDEALS
OF
HINAYANA
AND
MA,HAYANA
[CH.
He is one who potentiality, of perfect knowledge. has registered a solemn vow (pranidhana)that he
will become
Buddha
for the sake of the world's his approach to Buddhahood may for he abstains from asymptotic,
eternal
participation
in
blessedness
so
long
as
there remains in the universe a single being who in pain or misery. The arahant, is stillenmeshed complains self. He
others
secret
one
one
but
him
in
way
dungeon,
of
escape,
himself
at
liberty, while
in darkness
of supreme unselfish contrary, is the embodiment Freedom are ness. within his reach, and Nirvana but he will not avail himself of the fruits of his
until all beings that exist in all the passed before him through
that leads to liberty and utter bliss. The gateway be said to possess in a supreme bodhisat may degree both the New
Testament
xPr)(TT"T)i$
"
active goodness.
He
dedicated
him
stand in need self to the service of all beings who ; and his infinite charity and compassion of succour
are
such
that
for
he
torments
aeons
less successive re-births if thereby he may save I wish," he says, "to be food souls from pain.
"
He
would
iv.]
fain become
creatures."
"
SELFLESSNESS
a
69
sorrows
soother
He
would
to
never their healer and servitor, until sickness come He of self. utterly resigns all thoughts again." " being and my pleasures, all my righteous My own
in the past, present, and indifferently, that all creatures He would even end."1 commit
ness
future, I surrender
may
win
to
their
sin, and take upon himself the inevitable consequences of sin, if by so doing
he could
alleviate the present or future It matters little if I am sufferings of another. if only I may save to hell," he says, condemned
" "
this sinner
soul."
or
assuage
the misery
of that suffering
Mahayanist
stories
"
literature contains
to
many
fanciful
analogous
the legends
to
saints
"
which
are
intended
sacrificing
the
vows
have taken activity of those who One of a bodhisat. of these legends who house
came,
tells us
with
a
begging-bowl
man.
of
at
certain
While
a
he
was
waiting
enter
the house
rich he entrance
and the of
saw
a
tame
goose
the
beautiful
sole
jewel.
the
room
Of
this incident
the
noticed lord
witness.
When
he
house
entered
that
the
jewel had
vanished,
was
him
1
that the monk promptly assumed Greatly he fell upon the thief. enraged, The monk with blows and curses. endured
and
Bodhicharydvatara of Wisdom Santi-Deva,
of the East
trans,
The
by L. D. Barnett
(ThePath
ofLight,
p. 45
series).
70
IDEALS
OF
HINAYANA
AND
MAHAYANA
[CH.
and
in silence, when
Beat
the and reported appeared death of the and unexpected goose. " ! I more me no monk. said the
a
servant
"
saw
the
not
goose tell
swallow
me
the
at
jewel."
once
"
Why asked
did
you
that
"
the
" I was afraid that the goose astonished master. " it is Now be killed," replied the monk. would free to speak."1 dead I am
It is hardly
as
necessary
to
these
are
are
They The
stories literally.
Catholic is not to regulate expected good his daily life in accordance with the ascetic prac is the good Suso ; nor Antony or a tices of an himself as though Buddhist expected to conduct
the
interests
of
mankind
were
subordinate
to
those
the
bodhisat
"
who
own
devotes
himself, with
utter
disregard
"
of his
interests, to the service of others certainly seems, at first sight, to be a loftier ideal than that of the higher Hinayanist arahant, who apparently has no
1
am
unable
to
assign
date
to
the
in a commentary story, which occurs It is noteworthy that another version of the story is to be found in There Arabic literature of the eighth century of our era. we read of " Mohammedan were two sceptics" who accused of having
Chinese
unjustly
was
known by
an
accusers of this fact they would a their lives ; but rather than make statement cost them which would in life to innocently the they the of ostrich suffer preferred endanger ii. its (E.R.E., 189).
supposed culprits that the ostrich, and had they informed their have escaped a flogging that nearly
to
the
place
iv.]
aim in view than
ARAHANTSHIP
71
his
own
salvation
and
if this
of the relative ethical positions of the we two shall be obliged systems is the true one, to admit the justice of the claim of the Mahayanists
conception
But is the nobler of the two. to be disposed of so easily. In take note the first place, we must of the fact is not peculiar that the theory of bodhisatship
to the Great
Vehicle.
as
In the Hmayana,
bodhisat
ship is recognized
which immediately Gotama precedes the attainment of Buddhahood. himself is represented as having been a bodhisat when, under the sacred Boup to the moment
the state
tree,
he
became
the
"
Awakened
One."
In
the
second
place,
admit his own
would
with interests of his fellow-men. On the contrary, benevolence the ideal of universal love and is inculcated in the books in many canonical beautiful and
ably enshrine Buddhism.1 who
1
of canonical Buddhism that an arahant is entirely occupied is careless of the salvation and
no
adherent
unquestion
possesses worthiness
In
a
"worthiness
of
kind
recent
translation
Wisdom
Way
of
Virtue,
version of ch. xii. verse benefit to another let no realized what is for his own
of the Dhammapada (The Buddha's East the of series, 1912) the following " 166 appears on Even for great p. 45 : his imperil man henefit. When own he has
this
text
some
were as
the correct
thus rendered But of the strictures of the Mahayanists would be fully justified. I strongly suspect that the translators have true the misapprehended
If good, let him pursue that earnestly." interpretation of the original Pali, if the and in accordance with the ethics of Buddhism, were
meaning
of
this
passage.
Max
Miiller
x. (S.B.E., 46)
observes
72 IDEALS
OF
HINAYANA
AND
MAHAYANA
[CH.
form
that
cannot
be
reconciled
with
any
of
selfishness. her only over mother watcheth "so hearts let our child," says the Sutta-Nipdtd be filled with boundless love for all minds and creatures, great and small ; let us practise bene
"Even
as
a
whole world, and let us set and enmity." ourselves utterly free from all ill-will volence towards the
Elsewhere
we
read
that
be used as bases for that can "all the means doing right are not worth one sixteenth part of love. heart through the emancipation of the That takes all those up into itself, outshining
-
them
Of
in radiance
and
in glory."
is in which Buddha all the passages represented as having taught the duty of charity,
here that attha (lit. must "object") ' ' f duty advantage.' rather than as
"
moral sense, He therefore translates : ( ' let no forget his own duty for the sake of another's, however one great ; let a duty, be always attentive to his man, after he has discerned his own It may be observed that all the various Chinese versions of the duty."
Dhammapada
existence. in any of the
seem
be taken
in
"as
The
in made from texts which are not now is discussion not exactly paralleled under passage now Chinese passages Chinese versions ; but none the of
to have
been
which
meaning Chinese
may
of
to made Virtue.
see
bear
the
the
(For
books
which
and vi. good, but is also seeks his own canonical doctrine, the Buddhist bound to seek the good of others. (Ubkinnam attham carati ; attano ca p. 121.) parassa ca, quoted by Mrs Rhys Davids, Buddhism,
vols.
v.
[B.N.1321,
to the
Dhammapada,
Har.
xxiv.
1439]).According
to the true
The
Iti-vuttaka, 19.
The
translation is by
on
Mrs
''
Rhys
Cf. also her remark op. cit., p. 229. devotes his life to helping mankind
Omniscient
was
p. 243: termed,
The
not
Buddha
Saviour,
Buddha, To understand (sabbafmu) all, says a French Buddhist further The is forgive to ; to understand goes all. epigram, but to give to give one's self through all, is not only to forgive, Cf. also E.R.E., v. 234. insight into other's need."
"
iv.]
ALTRUISM
AND
EGOISM
73
interesting to Western readers perhaps the most is that in which he chides his disciples for He to the sick. tend neglecting closes his
French Catholic a with words which l If scholar describes as vraiment remarquables : there be one of you who would wish to cherish let him go and cherish his sick comrade."2 me, remarks
"
In
finding
the Mahayanist
could not have we
which individuality.
system
Arahantship, as arahant. seen, consisted in a spiritual exaltation transcended the limitations of temporal
In
become
what
intelligible
sense
can
aims at the elimination of the It is phenomenal ego be described as egoistic? true, indeed, that the candidate for arahantship
which
full realization of what we must call his transcendental self; but self-realizationin is far removed the highest sense from selfishness, and, indeed, it necessarily involves self-sacrifice.
strove
for the
arahant development
The
with
could not have reached full spiritual if he had failed to act in accordance the principle that each man forms part of a
all his fellow-men are also them is to enrich, while to parts, and that to serve higher self. neglect them is to impoverish, his own
spiritual whole
of which
Whether
it
is
possible
to
bring and
about
is
reconciliation between
1
2
altruism
egoism
L. de la V. Poussin, Bouddhisme,
Of. Matthew
xxv.
40;
Wisdom
of the East
ofHappiness
p. 104. series),
74 IDEALS
OF
HINAYANA
AND
MAHAYANA
[CH.
by Western still debated Herbert Spencer called it "the philosophers. We are crux assured of all ethical speculation."
question
which
is
by
of
some
human
the
from
of primitive
are can
ultimately be discovered,
unavoidable, irreconcilable. No
we
are
told, finally
whereby
l
their
adjusted." On
who argue and far more
"
be
are
thinkers opposite
eloquently
in favour
of the
there
no
is
self-expenditure
without
self-enrich
expenditure. self-enrichment without selffar The ideals of self-culture and self-sacrifice, so from being hopelessly contradictory, are inseparable,
ment,
as
two
aspects of the
same
process."
of twentiethChristianity at any rate, it is that of century brilliant writers and thinkers in one of the most Very similar was to-day. the Church of England
we
This,
may
assume,
"
is the view
some
Stoics, we
an
are
conceived which
"
could not possibly be purely selfishor because the self which the Stoic self-regarding, just
was
not
and
A. E. Taylor, Problem
Dr
of Conduct,
W.
R, Inge, Personal
1907, p. 105.
iv.]
endeavours and
not to
SELF-RENUNCIATION
75
what
at all."1
That
"
and
social service,
"
or
if
we
terms
egoism
and
another, altruism, are not eternally opposed to one but are ultimately reconcilable, is the view which destined to prevail.2 This being so, it is seems
perhaps regrettable that those Buddhists who were dissatisfiedwith what they took to be the narrow
ness
and
selfishness of the
content
did not
and
themselves
higher
interpretation
to
in
own
they
believed
be their
Instead of doing this, they of ethical values. set it aside as morally contemptible, and replaced it by a new ideal of utter self-renunciation. The
was no virtuous man but at bodhisatship
"
the slightest taint of selfpurge himself from love or self-regarding interest, to devote himself,
1
James
Adam,
The
Vitality
ofPlatonism,
1911, p. 141.
It is hardly
as
writers Stephen
necessary to refer to the familiar speculations of such Comte, Schopenhauer, Herbert Spencer, and Sir Leslie
more
Delvolve
recent
work
by
;
brilliant suggestions
by James
as
Ward
in his Realm
of
Ends
(1911)
is any
progress already made is amply sufficient to show that the direction in which it has moved and is still moving points towards the ultimate This progress may conciliation of self-interestand the common good.
seem
and
small, partly because to us the time it has taken looks immense, partly because it stillfalls indefinitely short of the ideal that we
"
entertain
(p.133).
76
IDEALS
OF
HlNAYANA
AND
MAHAYANA
[CH.
to
without
the
faintest thought
to
of reward,
the
sympathy less love to all suffering beings. ideal was The new a sublime without
one,
but
;
it
was
not
necessarily produced
moral and
changes
it and in the
of the religious outlook zealous The activitiesof the would-be arahant, Buddhist. however arduous they might be, were nevertheless
believed
to
of properly
to
say,
was
within the scope of every man disciplined will; arahantship, that is human nature, and rooted in normal
an
be
therefore had
abiding ethical significance for The bodhisat, on the contrary, ordinary humanity. farther and farther away to draw ever tended the world
"
from
of mankind.
being
of purely is said,
"
capable Nietzsche
It
is true
the
in the early days of the Mahayana bestowed title of bodhisat was many upon that
saints of the
Church
as
lived
only
even
on
earth
who human
were
known
to
have
beings,
and
vows
exceptional
in respect
at
of
learning
time
the present
every
year
the
scores
are
taken
by
monks,
who
respectfully novices
as
by
their
disciples
and
the
creed-makers
iv.]
very
soon
THE
CELESTIAL
BODHISATS
77
between
demarcation
were
merely
stumbling
stages
majestic
themselves work
were
rare
along the stony paths of the preliminary those serene and and of bodhisatship, bodhisattvas beings, the mahasattva,1 having employed who, number, for immeasurable ages in the merciful
in
incalculable
of
now
bringing
suffering
souls
to
salvation,
invisible to
in
in
direct
personal These
Buddhas
some
the
of later
all the bodhi sattvas find ultimate unification in the Dharmakaya Absolute One.2 or
1
The The
Chinese
Sambhogakiiya
the
to
supramundane
Buddhas
appear eyes of the Illusory Body, in which to the eyes of men. the Buddhas appear A full discussion of the doctrine of the Trikaya Three-fold Body or the
"
of the Law," as distinct from Body the of Bliss, in which Nirmanakaya the saints, and
of Buddha L. de la
cannot
be
Vallee
of
it may be noted that docetic Buddhist speculation at an early date, especially in the teachings heterodox Mahay aiiist Mahusanghika or of the (see semi school Anesaki's article on "Docetism" iv. in E.R.E., 835 /; (Buddhist)
-
pp. 943 ff; and also to Suzuki's In connection with the Nirmanakaya, in tendencies their appearance made
and
L. de la Vallee Poussiu,
Bouddhiwne,
p.
259).
78
IDEALS
OF
HINAYANA
AND
MAHAYANA
[CH.
Thus bodhisats
the
human
twilight
the
of
mere
radiance
men
of
divinity.
became
From
being
among
they
the
divine
equals, of the the first century of our the bodhisats had come the
practically Already in
associated
with
the
to the tenets of salvation by faith. According to-day certain Mahay anist schools which enjoy greater prosperity and influence than any others
and Japan,2 the Buddhist who wishes do no to qualify for salvation need more than cultivate in himself an attitude of unquestioning
in China
faith in
divine
celestial bodhisat
"
merits
of the
bodhisats each
so
to
quantities of surplus
men,
the account
due
but
not
of sinful
to
whose
or
merit salvation is
of
thus
own,
any
works
merit
their
solely to the
Buddhism
merit
transferred to them
for the bodhisats to be of the divine Sakyamuni as
In Nepalese
to
"
there is a tendency
more
elevated Buddhas
E.R.E.,
i. 96).
iv.]
by the
THE
TWO
VEHICLES
79
bodhisat
with
merit,
retribution and
teaching that
must
of the
few
his
not
In
more
in primitive Buddhism.1 traceable to any source as these, of which of Buddhism such forms
remains to be said in succeeding chapters, for morality to be there is an obvious tendency faith ; and to if it Buddhism, subordinated
becomes
more
of
commonly
understood
religion is apt
"
"
as
the
term
is
less
to
become
effective as a practical guide of life. Yet it would be unjustto ignore the great beauty of many of the religious imaginings of the Mahayanists
and
the
their conceptions.
and interests than
More
nature,
ethic,
the
Mahayana
is practically identical with the Roman Catholic "virtue The teaching concerning the theory of indulgences. of Catholic a "outflows from infinite indulgences/' the says writer, merits" of Christ, the Virgin, merits, and the Saints, "whose heing superfluous in their own offering of the satisfaction due to divine have remained in the spiritual arid common justice, treasury of the
The
doctrine
Catholic Doctrine and Discipline (London,1896) " " This Treasure of the Church theory of the p. 257). (which consists " " the Christ, but includes also primarily of merit and satisfaction of '' the superfluous merit and satisfaction of the Blessed Virgin and the Saints")represents a comparatively late development of Catholic
doctrine.
confirmed by the Pope (ClementVI.) till 1350, though it appeared more Theologiae than a century earlier in the Summa, " the Irrefragable Doctor," Alexander Halensis, an Englishman. of
was
Church
"
Hold's (Philip
It
not
80
IDEALS
OF
HINAYANA
AND
MAHAYANA
[CH.
much
a
of its success
to the fact
emotions.
In
development and salvation over-mindful of his own and with ignoring the moral and spiritual condition hardly the Mahay anists were of his fellow-men, fair.
content
But
it must
be
admitted
of the
liable,from pression
or
or
ideal of arahantship was peculiarly its nature, to suffer from undue com
of moral
stagnation
decay.
systems
of self-culture
the way of arahantship, though self-discipline, by trodden the most of being well worthy and
magnanimous
which and
could made
to
unholy purposes of a mean-spirited selfishness. Perhaps both Hinayana be Mahayana were perilously liable to and
subserve
the
exploited
by
extremists
"
the
one
system,
under
unfavourable
the other set up an ideal of altruism which could On be realized under never earthly conditions. be denied hardly it can that the the whole,
have deserved greater honour would the hands than they have at of the received moralists of later ages, if instead of unjustly denouncing arahantship as essentially selfish,they Mahayanists
had the resolutely set important most by themselves and
us
to
solve
one
of
problems
showing
iv.]
SELF-CULTURE
AND
SELF-SACRIFICE
81
arahantship
and
bodhisatship
"
"
in
other
words,
one.
which The
arahant
has
attained
self
realization,
of self
whereas
are
in
utterly
seems
The
are
difference
but
if
we
distinction
which
the
and
between
the
impermanent
may
are
we
the
transcendental the
two
selfideals
not
say, after
same
all, that
?
essentially the
CHAPTER
BUDDHIST
SCHOOLS
AND
SECTS
IN
CHINA
To
follow
the
sects
varied that
fortunes
have
of
the
on
numerous
Mahayanist soil is
a
flourished well
mere
Chinese
to
task
may
as
leave
the
pilgrims
content
in the
Buddhist
with the
China
ourselves
general into
the
knowledge lives of
of the
enters
religious laity at the present time and the Buddhism that is professed in the great mountain-monasteries. The
almost lines
of
"
sectarian
or
demarcation it would
are
now
obliterated
perhaps
be truer
to
Dhyana
(ChineseCh'an)
that
monastic
school
extended
its boundaries
in Buddhist
China there
(or at
least in Chinese
Buddhism)
that
observed, of the
however,
in
respects
more
the
victory
Ch'an
It
was
school
not
has
the
been
apparent
than the
real.
Ch'an
the
alone, but
Amidist
rather
Ch'an
that
in alliance
victoriously
with
schools,1
encroached
The
upon
Ch'an
Seep?.
92
/.
82
CH.
v.]
BODHIDHARMA
83
to
have
been
handed
(as we
was
saw
in
earlier
chapter1)
The
the
twelfth,
Nagarjuna the
Bodhidharma
the twenty-eighth.
last-named
to in Chinese, (P'u-t'i-ta-mo usually shortened Tamo] arrived in China in the year 520, and seems
to have
died about nine years later. His Chinese home was the famous monastery of Shao-lin, situated Loyang, at the base of the Shao-shih mountain, near
This monastery, in the province of Honan. which founded in the last quarter of the fifth century was is still the beautiful habitation of a era, of our but its once monks, splendid group of Buddhist to a great extent One buildings are now ruinous.
is the stone in front of of its greatest treasures is said to have sat in silent medita which Tamo tion. It is this Indian sage, this searcher of hearts
is regarded scorner as the of books, who and founder, in China, of the Ch'an or Contemplative " You will not find Buddha school of Buddhism.
in images
or
books,"
"
was
the
teaching
into your own Look venerable Tamo. that is where you will find Buddha." for "heart," it should The Chinese word significance, and noted, has a very complex often come in which though "mind.":
1
of the heart :
be
we
across
the
even
more might appropriately, by then inadequately, be rendered The Chinese term is hsin, and this may
"
Cf.E.
Underbill, Mysticism,
p. 85.
84
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
be regarded as the key-word of the Ch'an Buddhism Chinese centuries dominated which has for many In reading the lives of the religious thought.
great Ch'an
meet
"
patriarchs and
abbots
we
frequently
the curious expression shou hsin yin" to transmit, or to receive, the seals of the heart."
with
This expression is used to denote what we might describe as the apostolical succession. Just as a civilmagistrate when vacating his post hands over
the tangible and material seals of officeto the official who is to succeed him, so the Ch'an abbot when in religion about to die transmits to his successor
the intangible and spiritual" seals of the heart." described as "the has been Tamo's system
counterpart of the Spiritual Exercises l but there are other ; of St Ignatius Loyola he may be Christian saints and mystics with whom Buddhist
"
fittingly. Tamo more even would have compared heartily approved of that reply which St Francis who of Assisi is said to have given to a monk asked if he might be allowed to possess a psalter
"
learn nothing but what he already If to-day thou knows. gettest a psalter, to breviary, and thou wilt a morrow thou wilt want end by sitting in thy chair like any prelate and
"
Man
can
'
saying,
No
Hand
me
my
breviary.'
'
less readily would Tamo have welcomed a kindred spirit in St Paul, who tablets of rejected in favour of "the fleshy tablets of the stone"
"
heart
"
; or
1
in St Augustine,
Lloyd,
Wheat
among
who, in words
which
BODHIDHARMA.
(TAMO.)
From
a
rubbing
from
Ming
in (dated1624) is 4
the Shaolin
which
this is reduced
//.5
in. in
height.}
{Facing
6.
84.
v.]
MYSTICISM
IN
EAST
AND
WEST
85
teaching, bade of Tamo's own contain the essence being : look for truth in the depths of their own men In te ipsum redi : in interior c hominc habitat veritas. The
same
:
thought "If
recurs
in Richard
wishest
to
of St Victor's
search out the deep things of God, search out the depths of thine own "The way spirit."1 Similarly spoke Hugo: into oneself." is to descend to ascend to God
utterance
thou
for
differences
in
terminology,
this
harmonizes
the spirit of mystical with Christianity.2 Sink into thyself and thou wilt ? Christ. find Him," Find whom says Eckhart. Sink into thyself and thou wilt find Him," says
"
contemplative it harmonizes
"
Bodhidharma. Perhaps
Find
the
is not
It
"
whom heart
"
Buddha. of Tamo
theory
and
may of truth has been gained by looking outward by looking inward one's than nature at
"
heart
"
; or
it may
successful
"
combines Europeans
methods
methods
Platonic and be, it must be admitted that in China the may results of Tamo's teachings have been both good On hand the one they are and bad. partially
responsible for the decay of learning in the Chinese
much-criticized theory that Jesus's "sub liminal self" was the seat of his divinity or the medium through which he achieved oneness divine. with the 2 Cf. E. Underbill, Mysticism, pp. 56, 97, 103, 222-3.
1
Gf. Dr W.
Sanday's
86
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
Tamo's
advice
was
energy con neglected, and monkish In many centrated itself on ecstatic meditation. cases of sub religious zeal died away for want stantial nourishment, that
some
to have
were
attained the exalted state of mystical union apt to confuse that state with the less honour On
able condition of physical somnolence.1 other hand, the influence of Tamo and
cessors
the
suc
his
"
Chinese to save tended undoubtedly Buddhism from the evils of priestcraft and clericalism and from a slavish worship of images
"
and
reverence
are
all Chinese Buddhists, and images including to be found in all Buddhist temples
"
the gorgeous
monasteries
as
chapels attached to the great Ch'an but these things are not regarded
religious
reverence
ultimate
of objects
except
by those to whom
spiritual religion is an unattain in China to-day There are monks be sorry to that they
see
the temples
cleared
others
who
of the images
minded
the
and
who
their grasp.
was
The
patriarch Tamo
1
succeeded
op, cit.,p. 385.
by
Hui-k'o
Of.E. Underbill,
v.]
BUDDHIST
SUBDIVISIONS
87
(d. 593),Seng-ts'an (d.606), Tao-hsin (d. 651), Though (d. 713).1 Hung-jen(d.675), and Hui-neng
the patriarchate is usually regarded as having come to an the sixth end with the death of Hui-neng, Chinese patriarch, this does not imply that there
was
in Buddhist
before the and
fortunes
in China
at
Both
era
after the
were,
century
Buddhists
eighth indeed,
very severe sometimes persecutions at the hands of orthodox Confucianism, but the Chinese are an essentially tolerant people
subjected
to spasmodic
and
so
far
as
religious beliefs,as
such,
are
and
most
concerned, scarcely be
a
name
took place after the time of the sixth patriarch was not a consequence of any disruptive forces set in motion
by
Confucianism,
but
was
due
rather to
the growth
be described as a sort may of what the pale of religious individualism of within Buddhism itself, and to the fact that after the death of Hui-neng the leading Ch'an Buddhists the Northern separated into two branches Southern. The rivalry between the Wu the Five Sects that regarded Hui-neng
"
and the
Tsung
and
was
"
his
as
their
and
common
"
not
till
as
of Bodhidharma, which had been transmitted token of investiture from patriarch to patriarch, is said to have been buried with Hui-neng.
The
begging-bowl
88
SCHOOLS
AND
SECTS
IN
CHINA
a
[CH.
tendency
comparatively
towards
recent
times
that
gradual in the monasteries. The first and greatest of the Five Sects of the Ch'an school was The and is the Lin-chi I sung.1
by brought was the reunion about decay of learning and of religious fervour
their descent from writers of this school trace Hui-neng one through Huai-jang, of the who was first of that large company of distinguished monks
who
on their home the Nan Yo made Sacred in the province Mountain, or
Southern Hunan.
of
Huai-jangis
sometimes
described
as
the Seventh
Patriarch, and came to be regarded by his disciples incarnation of the great bodhisat Kuan-yin. as an He died in 744, and was succeeded by the patriarch
Ma,
commonly
known
as
hai
by
(d. 814); by
I-hsiian
Hsi-yim
(d. 867).
It
from
the
name
of
I-hsiian's home
name
that (Lin-chi)
the
historians. by which it is known to Buddhist The remaining four sects wTere the Hui-yang,
the Fa-yen,
the Yun-men,
may
and
to
the TVao-tung
have
come
"
all of which
be
said Of
into
Like
the
extinct. " ho-shang Chinese for ee Buddhist terms are monk ordinary the first of these is the term generally used and seny-jen. Nowadays by laymen and in ordinary conversation ; the second is chiefly confined
2
The
Northern
The
sects,
it belongs
the Southern
branch.
to
were
books.
At
one
time,
and
monks
seng-jen
the principal Ch'an sects when Lin-chi to the Tsfao-tung, ho-shang was applied to Ts'ao-tuug monks.
however,
v.]
FAMOUS
RELIGIOUS
us
LEADERS
89
information
in the various compilations China a place similar which occupy in Buddhist in Christendom. Sanctorum to that of the Ada is given Emphasis chroniclers is
on
of
course
laid
by
the
monkish
with lovingly
we
the miracles and prodigies associated their heroes, and personal peculiarities are
depicted.
told
on
a
Of
Hui-chi
boyhood
(Hui-yang sect)
his heart
had
are
that
from
been
set
He
him
the
his
sincerity.
Of
Tao-I's
personal secular
an ox,
told. strange things are Ma name was ("horse "),he walked he had eyes like a tiger's, he had a
appearance reached beyond
His
like
tongue
nose,
that
a
the
tip
of
his
and
Buddhistic imprinted
One
of the
law")
"
was
soles of
his feet.
lived
as
ancestors of the of the Hsi-ch'ien of the Rock, who He the Nan Yo. received
only
from
Te
dynasty,
from
reign he
died
(790),but again
dynasty,
him honorific the posthumous upon Chih-hai (" Ocean "). of Wisdom It should be remembered that the Wu
or
Tsung,
or
Five
Sects,
are
90
SCHOOLS
AND
SECTS
IN
CHINA
as
[CH.
we
Meditation
seen,
school.
The
Ch'an
school,
have
is almost with the monastic coterminous Buddhism of the China of to-day ; but other
schools have flourished in the past, and some of in this them have not wholly ceased to exist even One famous twentieth of the most of century. one these schools which has had a great history
"
in Japan
as
well
as
in
China
"
is the
T'ien-t'ai
(Japanese Tendai)
dogmatic
system
on
school,
which
founds
its
Saddharmathe well-known One of its chief Fathers was the Ch'i dynasty, of the Northern famous was Chih-i, who made T'ien-
his home
amid
Hsien-shouthe Hua-yen school was Its favourite sutra was the Hua-yen-ching2 supposed to have been miraculously by the patriarch Nagarjuna. The distinguished a very with originated
"
"
school imperial
"
teacher
"
named
Tu-shun,
T'ang
dynasty,
Ylin-hua
and
garded
the second founder of the school. His suc Ch'eng-kuan, cessor, a voluminous was writer who emperors. received marks of distinction from seven
as
He
the mountain spent most of his life on of Wu-t'ai, and died in 838 at the age of one hundred.
Yet
1
2
was
the Nan-
For English
translation, see S.B.E., vol. xxi. Avatamsaka-sutra, B.N. 87, 88 ; Har. i. vols. i.-iv.vii.-ix.
v.]
VINAYA
SCHOOL
91
is the Chung-nan mountain, shan Lii. Nan-shan in the province of Shensi ; and Lu is the Chinese Vinaya." stands for the Sanskrit word which
"
The
Vinaya
is that
division
of
the
Buddhist
treats of codes of the moral scriptures which Buddhism and the disciplinary rules of the monk hood ; it should be noted, however, that each of
"
the Hinayana
or
and
The
most
Mahayanist
nan
Lii of its own. famous representative of the Chinese Lti school was a monk of the Chung-
mountain
named
Tao
Hsiian, who
lived in the
The strongholds century. in the provinces of of the school in later days were Chief among Kiangsu and Chehkiang. them were
middle
of the seventh
the monasteries
of Ku-lin
the (Nanking),
Pao-hua
Lake. mountain, and Chao-ch'ing, on the Western In the eighth century the Lii school established itself in Japan, where, under the name of the
it took
sects
its place
among
It
the
was
twelve only
degrees
China
sun
by
and
ing
of the Ch'an
which
at
and Amidist schools. The were the of Puto-shan1 among definite date in their history a for
come
the
Ch'an.
the under the letter and suspicion of unduly emphasizing but it is neglecting the spirit of Buddhism,
1
92
SCHOOLS
AND
SECTS
IN
was
CHINA
a
[CH.
doubtful It
whether
the
just
school
from
one.
is true,
on
however,
Ltl
laid
stress
"right
conduct,"
"
distinct
"
the
"
Ch'an
or
"
school, which
l
emphasized
arid the
right Ch'an
thinking
were
"
meditation
not
"
monks
perhaps conduct
to
a
far
may
wrong
in
written
code,
and
may
have
"-
no
root
in the
mind;
of
a
whereas
correct
"right
mental
thinking attitude
"
"the almost
attainment necessarily
results in right action. is one There school attention, not of great both only
because
which
deserves
a
special
position
of
it occupies religious
prominence
and Japan,
in the
systems
China
it inculcates
the form
to
the
which appeals most of Buddhism strongly layman. This is the Ching-t'u Buddhist
Land
(" Pure
") or
Amidist faith
out
teaches
-
salvation Amitabha,
through
and holds
god
Buddha
a
promise
of
future
or
happiness where
in the
Amitabha
Pure
Land
Paradise,
reigns
in
this school
to
"
is quite
separate
great
not
to
say antagonistic
the other
schools
of
Buddhist
that
thought.
believers
A in
Chinese
the
Pure
writer Land
justlyobserves
m
2
"
form
"
"
terms
"
the
^
Amidism
name
("
in at *"
are
The
convenient
Japanese
(Amida) of
taken
from
the
THE
WHITE-DEER
GROTTO,
LU-SHAN,
KIANGSI.
IMAGES
OF
MENCIUS
AND
TSENG-TZU
KIANGSI.
AT
THE
WHITE-DEER
GROTTO,
[Facing p. 92.
v.]
doctrines
do
to
not
AMIDISM
93
belong
Lli.1
But
either
as
a
to
the
Ch'an
school
we
or
the
matter
of
fact
find
more
nowadays
or
that
an
nearly Amidist
every
;
Ch'an
most
monk of the
is
less of
"
and
a
Ch'an
tion
monasteries
that
is to say,
large
propor
in
of
"
the
are
great
perfectly
monasteries
tolerant of
now
existing
Pure
China
the
Land
teachings.
Many
enlightened
and with
are
Chinese Ching-t'u
one
Buddhists
teachings
but
not
really inconsistent
another,
that
the
Ch'an
what
At
doctrines
the the Amidist
same
to
the
are
educated
to
Buddhist ignorant.
admitted layman
a
doctrines
time the
the
be
fact
must
that
has
the
religion of the
common
average
the
Chinese
little in
with
religion of
highly-trained
monk.
and The
"
perhaps
layman's
mystically-minded creed
"
Buddhist
as
in
one.
China
His
in other
countries
is
are
nebulous crude,
religious
and
conceptions
;
often
irrational, symbol
assume
superstitious
he
is liable, to
mistake
to
for that
objectivetruth;
faith
is
a
and
he
is apt
sufficient
guarantee
of
historic
fact.
The given
sum
Pure
Land,
one
or
Amidist, which
teachings
may
a
have
to
rise to
up
phrase and
"
be
said
the hopes
beliefs of
a
very
large part
of Buddhist
on on
China
phrase
which
is constantly
and
laymen
the tablets
on
and the
walls
rocks
of countless and
and
is carved
cliffs of
hundred
94
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
This is Namo
Omito-Fo, or
nothing more than an invoca of Amitabha, the most revered Dhyani or " Meditation Buddhas.1 of the so-called between The followingtable willshow the relations These words tion of the name
are
"
these Buddhas
and their bodhisats and their so" called earthly reflexes. The Buddhas, itwillbe
"
represented as proceeding or emanating from a supreme being named Adibuddha ; but the only Buddha with whom we shallhave much
seen, are
in the pages that follow is Amitabha. If itwere our task to study the Buddhism of Nepal or Tibet (Lamaism) or the doctrinalhistory of
concern
the Tantric or Mantra sects,2we should be obliged to devote some attention to the complicated Buddhologies associated not only with the but also with the four mysterious Adibuddha Buddhas besides Amitabha whom Adibuddha is supposed to have brought forth by
"
meditation."
L. de la V. Poussin doubts whether the terms Dhyanibuddha and Dhyanibodhisattva are actuallyused in the Sanskrit texts, and whether Amitabha and the rest should not rather be described as " the five " E.R.E., i.94). Buddhas" or the fiveJinas (see 2 Chinese Chen-yen (Japanese Shin-gori).
"
v.]
The Amidist
AMITABHA
95
Buddhology which, in
one
a
Mahayanist of the has elevated Amitabha to a position great part of the Buddhist world, is
branch
Theoretically, of unchallenged supremacy. however, the historical Sakyamuni is mystically Amitabha through associated with the Buddha l being his earthly embodiment, or rather reflex ; and worshippers of Amitabha will not readily inculcates any doctrine that admit that Amidism
is not at least implicit in the teachings of the Indian sage. declare, indeed, that the They Amida doctrines were actually delivered to the by Sakyamuni Buddha himself in the world that they evening of his life, and contain the quintessence of Buddhist truth. This view is still that of the Shinshu and Jodo sects of Japan, and it is shared by the Amidists of China, though
West,
Buddhist
are
scholars in the East, as in the well aware of the fact that the sutras Amidism is enshrined especially the
"
smaller Sukhavati
"
and
sutras
were
not
the
product
regard to Buddhist docetism, see above, p. 77,footnote. These sutras which are often collectively described by Chinese Buddhists as the Ching-t'u San Ching, " The Three Sutras of the Pure
2
"
With
in Chinese as the Wu-liang-shou-ching, the OmitoWu-liang-shou-ching, Kuan English translations of the ching, and the firstand second from the Sanskrit and of the third from the Chinese The extant Chinese translations may be found in S.B.E., vol. xlix.
era. of the three sutras belong to the third and fifth centuries of our B.N. 27, 198,, 200). The first Chinese translation of the Wu(see liang-shou-ching seems in the second Christian to have been made
Land/' are
known
B.N. 23 [5]).The popular Chinese version century, but is lost (see Kfai, Seng is that of whose labours are to be assigned to the middle of the third century.
96
SCHOOLS
AND
we
SECTS
are
IN
CHINA
[CH.
ages
Of
ago he with
Amitabha
was
a
rich and
powerful
monarch.
Filled
love and religious zeal and with profound for his fellow-men, he gave up his compassion an throne, and became ascetic under the name of Fa-tsang Fa-hsing or a word which corresponds
"
to
the
Sanskrit of True
to
Dharmakara,
and the
Nature
Religion
or
He
attained
bodhisatship
guidance
Shih-tzu-tsai"
in the
as
presence
Buddha
(who is
made
a
as
mythical
Fa-tsang
himself) he
series of great he under pranidhanas,1 whereby for the sake of the Buddha a
a
heavenly
all living in
a
might
enjoy an
age-long
existence
The
the
happiness, sinlessness, and wisdom. vows of Fa-tsang are set out at full length in These Wu-liang-shou-clung} vows, which in
of supreme
original are forty-six in number and in the Chinese version forty-eight, contain minute descriptions of the glories and wonders of the
the Sanskrit Paradise
to which
Fa-tsang
all creatures.
The
this region of ineffable blessedness and Hsi-Vien Land, Pure Ching-t'u are
"
loveliness
"
Western
1 *
Chinese
For
an
see
ii.pp. 12-22.
v.]
heaven,
to
BUDDHIST
HEAVENS
97
the
corresponds
of Supreme
Bliss.
To
save
possible
misconceptions,
it
should
western explained that the supposed heaven has no position of Amitabha's reference Each to Five the mundane of geography.
perhaps
be
Buddhas the
is understood of
to
preside
over
one
of
for universe : Akshobhya, example, rules in the East as Amitabha rules in Each has a heaven the West.1 of the Buddhas
regions
the
"
"
of his
to
own,
and
all these
at
men.
an
"
heavens
"
be
situated of
as
incalculable
are
the
world far
are
Mystical
Buddhism
and that
goes so heavens
their
heaven
is
co-
each Strictly
speaking,
not
therefore,
geographical
Buddha the
terms
-
be
are
applied
outside
to
or
to. these
they
space,
just as
external
time.
To
independent mind
of him
the of
high
degree
are
spiritual
enlightenment,
not
heavens
co-extensive,
only and
with
the
universe, Buddhas
are
but
with
rule
or
one
another,
these
who
in
countless
sambhogakdya,
truth.2
manifestations
of the
ultimate
It is the eighteenth
1
of the forty-eight
2
"
"
vows
See p, 77.
G
98
SCHOOLS
AND
SECTS
IN
CHINA
[OH.
that
is
largely
developments the
doctrine
for the popular responsible especially for and of Amidism, faith in Amitabha that mere and
are
sufficient to
ensure
Heaven.
When future
ten
become
Buddha,"
"
the the
Amitabha,
Fa-tsang, beings of
con a of the universe maintain faith in me fident and joyful ; let them concentrate Paradise ; and a their longings on rebirth in my
regions
let them
ten
name,
though
it be
been
guilty
have not slandered or vilified the true religion, be born to desire of such beings in my Paradise will surely be fulfilled. If this be not
so,
may
ment
receive of Buddhahood."1
vow,
never
the perfect
enlighten
This
of the there
we
if
we
may
was
believe
more
the
assurances
Omito-ching,
are
than
fulfilled; for
personal
may
through
merit
that
Paradise
of
Amitabha
be
" "
The
"
*
or a
* $
('
IE ft m R
of
an
5i m " IE a
"
Wu-niy
five heinous
were sins/'
father,
schisms
originally these murder the blood of a arahant ; shedding in the Buddhist Church. The
different classification, in somewhat which, The position of the final however, the foregoing are included. clause late addition. text in the Chinese a According suggests that it was
to
the
Kuan
Wu-liang-shou-ching,
even
great sins will at last be saved and he deserve to suifer torments through a myriad ages." however (seep. 106), will not open tillafter an enormous
"
the five
' '
though
His lotus-flower,
lapse of time
twelve
greater
kalpas.
AMITABHA
BUDDHA.
see
pp. 109-110.)
v.] attained
abounding but
REBIRTH
IN
PARADISE
99
through
trust
in
that
Buddha's
faithful through and pity and might The Chinese com repetitions of his holy name. do not hesitate, indeed, to assert that mentators
no
amount
Western of the
name us
Amitabha.1
man
The
with
itself
informs and
that the
who
steadfast faith
for a period calls upon that name for a single day, may face of only a week, or even death with perfect serenity ; for Amitabha, attended quiet mind celestial bodhisats, will assuredly appear before his dying eyes, and will carry him to a joyfulrebirth in that Pure Land in away by
a
host
of
which
sorrow
and
sighing
are
no
more.2
(see, e.g.,the thirteenth Thirty-nine that the the Articles) virtues practised by those who do of not put their faith in Christ are devoid of spiritual efficacy or are but (t With regard to the origin of the Buddhist theory splendid vices." this of salvation by faith, see above, pp. 60-65, 78. It is undoubtedly
theory
at
one
the Cf.
doctrine which
in China
nant
to
is answerable for the enormous but it Japan is ; and nevertheless the spirit of early Buddhism as
who
1912,
would
have As
standpoint.
as
highly Hamilton
from objectionable
observes
his
from religion which guarantees the consequences of sin in return for an attitude of passive confidence is manifestly immoral. Unfortunately, however, no religion is
. . .
pp. 157-167
Any
immunity
popular Morals
omission
to
for long
are
is not
and
a
proffered as a substitute for morals. a dispensation from all sins of mechanical is naturally attractive. It is always easier
See also pp. 289-290 of the same than to be good." psalm Tyrrell's Christianity at the Cross-roads, 1910, work, and cf. pp. 72-3. 2 The vows by the future Amitabha Buddha in the presence made
sing
of the Buddha
of "Lord Christian
of
parallel.
reminded
of
100
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
by far
Of the most
Amitabha's
attendant
bodhisats,
chih).1 These
ing
on
on
either
being These
majesty
with
on the right. the left and Mahasthama bodhisats are hardly inferior in glory and himself. Both are described to Amitabha
Wu
much Hang
luxuriance
-
of language and
men
in the
act
as
Kuan
shou
ching?
of
ocean
both
the
protectors
and
guides
the
journey over
China of Great
Ta-shih-chih
Power,
(Mahasthama), the
a
takes
more
prominent
he has secured in the religious affections of the people, for he has been increasing popularity by the ever overshadowed in the sacred
literature than
of his brother-bodhisat.
Kuan-yin
larger
(Avalokitesvara)
of
probably
receives
amount
willing
jgyerence in China to-day than any other object not account only on of of Buddhist worship his association with the divine Amitabha, whose
"
^,,1
"
,|
^
".
son,
in
mystical
on
sense,
but
also
account
the Virgin offers up a prayer in which relates how his help to all who that he will extend Christ's presence call upon Writing her name. observes that it of this work, Prof. Yrjo Hirn into the Roman Church Eastern country introduced from some was
Sanctue
Marine,
during p.
the
fifth century
of
our
era
(The
the
Sacred
tihrine,
1912,
412).
1
Kuan-yin
and
Ta-shih-chih
are
Japanese
Kwannou
and
Seishi.
2
See
181-189,
v.]
virtues,
for he
KUAN-YIN
101
as
is regarded
of tjhe^Lord
of
Love
and
Compassion,
who
are
weary in danger_.o". in
is
never
succour
pain.^
meanname
various
jnterpretations of the
looks signify "the Lord who hears the cries of, the world." 2 in the is supposed to be expressed This meaning Kuan-yin But in Chinese Kuan-sfiih-yin. or
to
one
differs from respect Kuan-yin Chinese Avalokitesvara : for in popular and is not a male but Japanese Buddhisn^ Kuan-yin
important
a
female
to
bodhisat.
She
in
is
the
being
and
who
is
as sex
known the
Europeans
of been had
;
China The
Japan
of
"Goddess
never
Mercy."
change
has
Christianity is improbable
to
That
matter
say
that
in the
eyes
Buddhists
Kuan-yin
occupies
is the
fact which in bodhisat of Puto a patron shan itself is sufficient to account for the fame and
The
language
and
not
mystical
1
the
sutras
the
"
It is of interest to note that, like the God of the mystical writer of Johannine Gospel, Amitabha both "draws" to himself and men
sends" 2 For
his
a
son
Avalokitesvara
to
bring
see
men
to him.
L. de la Vallee Poussiii's ex
102
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
For
their benefit
tracts
there
popular
teach
and
Chinese how Buddhists they good may best follow the path that leads to Amitabha and Land. Books the Pure of this or a similar kind
(Taoistas
and and
as
well as Buddhist)are often printed distributed at the expense of pious monks laymen, and are usually as simple in doctrine
are
they
artless in
are
and of
teachings
them
subjects
the
as
we
evils of
must
-
self-indulgence ; and
-
if
we
admit
a
"
that
they
often
contain
and
are
good bear
of the who
learned,
"
but
of
as
the
simple
"
in
China
elsewhere
minded like to
flavour
spices of
tracts
as
an
authoritative
enlightened
unfair
as
of
or
the
creed
Buddhist
to
Amidist
the
suppose
that
or
a
of be
by
or
Spanish
peasant
mestizo
of
the
theological
characteristic of Christianity at its highest spiritual level. issued Land The by the Pure tracts sects
and
-
file of the
views Salvation
entertained
by
Army,
are
never
fail to emphasize
ing,
with
of repeat advantages faithful heart, the holy name of TEose~who"SIIow of other methods
the
v.]
THE
PURE
LAND
103
religious advancemejit_aTeJ^ejie^
slpwljrjfin^^
mountain,
trust
sjtrearn^
to
or
their_ whole _glace_ in Amitabha are said to be borne along easily, like a boalf that sails downfavourable The a journey with wind.
whereas
those who
the
Pure~Land~is
woodcuts,
in
more
less crude
of Amitabha's worshippers sailing over sea" sorrow the captainship of of human under Kuan-yin,1 Omito figures or the of portray
"
(Amitabha)and
aureoled sombre
heads
whose shafts of light dart forth into the In front of the of the universe.
"
his
two
bodhisats,
from
the Father
Amitabha,
the Son
the
Spirit of Power
the
Mahasthama
are
often pictured
sacred
of the sparkling waters lake of the Pure Land, the surface of is starred with lotus-flowers, each bearing spiritual body who by the of grace
one
of
those
the
guidance
a
Western
is much with
beautiful the
lotus in the
"
said to
occupy
The
ship
was
It in early Christianity. symhol the the faithful are safely carried over
a
104
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
preserved
"akyamuni
:
"
Just
overcomes so
as
in striking words himself with the compared lotus, born in water, bred
the
in water,
water,
even
water
and in the
overcome
is not world
defiled by
and bred
I, born
now
in
In
the
the images
the
and
bodhisats
are
usually
on
ana
represented
sitting of
the
open
calyxes
sutras
which
serve
as use
the
of
foundation the
same
the passing of the souls of the blessed into *The Land the Pure theory (as of Amitabha. set forth in the sutras and popularized in number less manuals is that when a of Amidist
with
piety)
is about
to die,
multitude
will attend to soothe his last moments and protect his soul from the clutches he is dead he as of evil spirits; and as soon heaven, to will be carried off instantaneously beings where within he the will be
calyx
reborn
of
one
with
of the
sacred lake. One of the Japanese leaders (Honen) of the Land Pure true a that when school taught
-
believer in
Amitabha put
is at
picture
of
other ends of which were of the hands of an image Amitabha placed at the foot of
v.]
his bed.1 Amidist the
lord Thus
AMIDIST
CREED
105
the
dying
is directed towards
Amitabha,
just as
Catholic
his crucified Saviour's image upheld contemplates before his failing eyes by the ministering priest. The Amidist a symbolical practice has, of course,
As the physical body of the dying Amidist value. is united by silken bonds to a material image or it is taught, will the so, portrait of his Lord, it is released from the flesh, be drawn spirit,when
by
and
the divine
Buddha
Paradise
happily
do not
be reborn
f
in the PureTLand
necessarily "enteTlmmedi"
ately after death into the joys of their heavenly ) home. \ It is supposed that each of the saved ' is assigned to one or other of nine different
"
classes.
were
Those
always
are
conduct the
rest
their earth-lives steadfast in faith and blameless in placed in the highest class, while
who
to
throughout
classes appropriate to the degree Faith in of their faith or merit. Amitabha is of itself sufficient, as we have seen, assigned
ensure
an
are
the
j
'
to
eventual
birth
in his heaven,
are works of no has virtue and the candidate who works good to his credit, as well as a strong faith, will be has gained placed in a higher class than one who
without
faith good
j
\
For
some
remarks
on
this
and subject,
on
Japanese
Amidism Kokka
in general, especially in its relations with fine art, see the Japanese May 1912, pp. 243 (a art journal published in Tokyo),
ff.
106
SCHOOLS
AND
SECTS
IN
CHINA
[OH.
Paradise receive
through the
faith alone.
The
virtues which
in this con emphasis are nexion of three kinds social, ceremonial, is given and religious ; and the place of honour to filial piety.1 to is assigned He the who
strongest
"
highest
Western
class
the
joys
as
of
the
after
as
death,
for
his lotus-flower
been reborn
"see
soon
he has
in
therefore
every
perfection
of
of
all the
bodhisats."
the
inferior classes
to
speedily carried_nq^Jess
but
the
not
lake
of
his
and
own
lotus
it
will
immediately,
he unfolds from light that^ streams the radiant excluded In the case fron^the^glprious Amitabha. of have been to those who one of the assigned
until
unfold will be
lowest
lotus The
have other
committed enormities,
on
for im open ninth class includes those 2 five heinous the sins will not
"
"
and
who,
if they
had by
name
not
con
themselves
their
deathbeds
on
the have
of
to
had
expiate their evil deeds through ages of torment. Their lotuses will not till after the lapse open a twelve of period of time greater kalpas
"
"
"
See the
Wu-liang-shou-cUng
(ii.) p. 167.
See p. 98.
v.]
so
THE
vast
as
BEATIFIC
VISION
107
to
thought.
The
be
within the closed calyxes of their lotuses may be regarded as kind of painless purgatory. a They are in heaven and yet not of it, for they have share in its delights, and are deprived of the joy of contemplating the glory of the lord Amitabha,
no
belief of the Amidist that the sinner's punishment will be a temporary exclusion from the is strangely similar to that presence of Buddha
that the real pain of hell of Catholic Christendom in the carentia visionis Dei consists exclusion from According to Catholic doctrine, the sight of God.
"
"
The
the greatest of all heavenly joys is the beatific ; vision optatissimabeatitudo in Dei visioneconsistit
"
Catholic
there may
is immeasurably,
l
transcendently
than any other." But there is one enormous difference between the Christian theory and the Buddhist the de fidedoctrine of the Catholic
"
is that the punishments of hell are eternal ; the Buddhist holds that there is no eternity in
things evil, and ultimately enter
not
too
Church
,r
"'
that
the
devout Christian rash to say that many thinkers of the present time would subscribe to the
Rev. John Gerard, S.J.,,m The Hibbert Journal, Oct. 1906, p. 125. This is the punishment inflictedupon infants who die unbaptized (see above, p. 63).
1
108
SCHOOLS
AND
on
SECTS
IN
CHINA
[CH.
more
Buddhistic
readily than
doctrine
to
this
much subject
the doctrine
which
has been
Churches.1 unknown
one
Indeed
is not
an
in the
Christian
earlier day : did not Duns has no substance, and is destined to disappear, and that all will ultimately
of to-day
even
be
God
An
Anglican
theologian
of this belief in one of the Pauline Epistles,2 and his own views hardly distinguishable from on are the
finds traces
subject
the
universally-recognized Buddhism.3
The
tenets
of
Mahayana
f"
religious imagination has added various em bellishments to the lotus symbolism of Mahayanist It is said, for instance, that when orthodoxy. by becomes Buddha a disciple of Amitfibha any one
invoking
his
name,
a
lotus-plant
representing
that
its appearance in the sacred lake. person makes If during his earthly career he is devout, virtuous, and zealous in his religious and social duties, his lotus will thrive ; if he is irreligious, vicious, or
1
p. 47" that them of says many modern people calling selves Christians do not accept the doctrine of Hell ; but it has been an the time at least from essential doctrine of Christian theology of Augustine."
''
G. Lowes
:
Dickinson,
Immortality,
1911,
am
aware,
course,
2 3
Romans
See
Dr.
''
Christian
Dean
Mysticism,
328-9.
In
ff
include
("
The
all human
"
ed. 1912, pp. 68-9, the hope of eternal especially the fine
against
the
bars
over
space and
grave."
time,"
and
ending,
an
of
final victory
of the
v.]
HOLY
NAME
OF
or
AMITABHA
109
him The
it leaves the body, will immediately spirit,when in the heart of the lotus, be placed by Kuan-yin of which will then be carried back to the waters
the Pure flower
Land.
re-
At
the appointed
on
will
the
surface
in Paradise. excessive
emphasis
laid
repetitions of the name of mere led to various foolish fancies. for example, that many of the
efficacy has of Amitabha It may be noticed, crude woodcuts and its Buddha These They
on
the
Heaven relating to the Western and bodhisats are starred with littlecircles. decorative purpose. do not serve a merely
are
supposed
number
to
be
used
as
means
of recording
When he
the
possessor of the
name.
completes he takes in
one
a
a
hundred brush-pen,
of the
dips it in red ink, and fills all the circles are circles. When again
by
using
sheet
or
and
starts
work
he perseveres in these proceedings his sheets of inked circles will reach the thickness of a book, and the total number of invocations
110
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
to millions. which they will represent may amount He must carefully preserve all his circled sheets until his last illness deprives him of the hope of
any
further
additions
to
their
number.
he is at the point of death he should cause to the flames : to be ceremonially committed his spiritual passport to will then become
Heaven, he will receive full and invocation uttered and recorded
Western
credit
for each
during
earth. This childish faith in the efficacy of a mechanical has many parallels repetition of a sacred name in
his life on
other
Bengali
mere
countries Vaishnavas,
and
in
other
for example,
name
utterance
of the
of Krishna
re
ligious act of great merit, even though such utter by any feeling of religious is unaccompanied ance A European devotion. observer has defended the worshippers this practice
of
Krishna
against
hostile critics of
that the mechanical remarking is based on sound repetition of the holy name as the practice was originally principles, inasmuch by a devotional intention, in which prompted long as the act so tention is virtually continued
"
by
is in performance."1 In Amidisnr-it_is.~quite__truethat
_the_jcase_of
1
See
Growse's
Mathura,
ii. 493.
Growse
in which
(himselfa
p. 197, Roman
cited
(C
in
Hastings,
a
E.R.E.,
Catholic)quotes
it is not
.
Catholic
manual intention
necessary
say,
an
intention
through
inadvertence
distraction,,
v.]
a
NOMEN
EST
NUMEN
111
"
enlightened^ ^Amidist is efficacious because^ the^jnan who Amitabfaa of faithful heart call^jipori holy with a^ure_and _that name that is the Buddha will thereby awaken being. ^The sense within^the depths of his own
of
and
away,
with
the_^Dharmakaya
the
the heart of the admitted, unive^s^^^tjmiistjbe however, that the more ignorant Amidists believe and
are
allowed,
if not
to
encouraged,
"
spiritual teachers
utterance
believe
that
the
mere
of the
name
efBcacy efficacy is not necessarily ^pendenF istence of a robust faith in the person magical
name
by whom
the
is uttered.
name
written
manyjpther
been
other words, the spoken^or (as is the case with of Amitabha is a names^nd
In
phrases)
Nomen
regardedLas
has of the Its
estjnmnen
sound
great^eligious systems
was
maxim of East
in most
andJW^gjt?
validity unquestioned by the ancient Egyptians, whose magical use of the holy name of Osiris is known
to
us
through
the Book
of the
Dead
it was
accepted
and
some
1
by the followers of the Gnostic Basilides, the formula retains a remnant of vitality in of the darker corners to-day. of Christendom
Felix
"
Gf.Minucius
Nee
nomen
Deo
quaeras
; Deus
nomen
est."
112
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
We
need
not
important a somewhat spells still occupying place in the machinery of Buddhist priestcraft in China. In Taoism, be it mentioned in passing, spells and charms than
occupy
a
far
more
conspicuous
;
even
position
they
do
in Buddhism
popular
unknown.
adaptations
and of Confucianism
in certain
they
are
not
for
the
ethical
seldom
magic,
sound
austere
teacher
of
even
of
De
manuals
popular description do
wise
saws
not
the
and
moral
apothegms,
taken
from
the recognized
sermons,
scriptures, others
from
times
to good are accom exhortations conduct panied by quaint diagrams such as the following
"
This
is
overwhelms
character
of
man
FORM
FOR
RECORDING
NAME OF
UTTERANCES
AMITABHA.
OF
THE
Facing
p.
v.]
who
TIME
AND
SPACE
115
Reading
the
of the child is pure and guileless. As he grows gradually darker, and at older the heart becomes
last it is wholly
black.
These
man
are
the
was
"
who
or
good
endowment
of character,
karma,"
or
maintain
to
develop
potentialities.
in which from
cases
are
corresponding
a
diagrams
the
"
heart
shows
progressive
These
was
improvement stand
blackness
to whiteness.
for
in which
;
karma
thoroughly
of such
a
bad karma,
and
indicate
the
possessor
immediate
of Amitabha.
English
of the and
wrriter
on
Buddhism
refers to the
sacred
Buddhists
for associating
with incalculable periods of They time and immeasurable regions of space. love, he says, in to deal with immense numbers, persons
events
"
meaningless
one,
fashion."
But
the
and
are
criticism
is
mistaken
references
to
immense
They
are
numbers
meaningless.
intended
to convey
some
Aristotle,
was
a
that poetry
more
philosophical
and
higher
H
114
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
to express
thing than
the
history,1 because
poetry
tends
the
the
Mahayanist
between
doctors
the
are
the
of
Buddhism.
The
latter
former
is higher
because,
the
or
the
mystical
imagery,
it expresses
the Hlnayana set cannot universal, whereas itself free from the domination of the historical fact. The Mahayanist not, perhaps, admit would
in
so
many
words
that
his form
of Buddhism
is
unhistorical, but he would affirm, nevertheless, that it is independent of history because it transcends be it.2 The Ckin-kuang-ming sutra says it would
easier to
or
count
every
drop
of water that
in the
ocean,
every
grain than
of
to
matter
mountain, of
not
am"
reckon
the
say,
:
Buddha. belong
who There
to
That
is to
Buddha's Buddha
is above
are
some
a
this
1
subjectin
bearing
on
Catechism
This
KOA, (r-rrovdaioTepov (Poetics, ix. 3). 0iXoo-o0wre/)oi" feature of the Mahayana is of interest to Western
view
to
of the efforts of
a
large
and
secure
religion.
only
:
students in body of Christian scholars growing of historical fact for their own itself in Catholic
c'
Modernism
"
in recent developments very prominent of Anglican for example, the works of the Rev. J. M. Thompson, (Cf., scholarship. more especially Through Facts to Faith, 1912.) Dr Shirley Case, in his
recent
it is also
book
on
The Historicity
'
of Jesus, emphasizes
religion and
the
'
between
v.] BUDDHISM
INDEPENDENT
OF
HISTORY
115
translated
into English.1
much
stress
on
as
mere
fact,
inasmuch The
these Buddha
religious
significance.
made
a
(Amitftbha)
that he would great vow prepare a way for all living beings to attain the perfection of he This vow fulfilled when Buddhahood. was
made world the
"
White
Way
"
that
leads
from
the
Heaven, to the so-called Western of of men Lord. When which he is the ever-compassionate was this great work performed ? Some say ten
ages
"
ago,
some
say
not
in the
matter,"
we
But
it does
"
Buddhist eternity,
Catechism,
for the
whether
essence
free and eternal space and truth which belongs to the timeless and measure less eternity that after all has value for a world is conditioned by space and time. There which fore the Amida attained perfection ten kalpas who
to subject
as
the
one
eternities
who of the
the degree explained in terms suited to meet intelligence to which they are revealed, and them." reality there is no difference between
We
need
not
perplex
ourselves, continues
or
our
catechist, with questions as to the time (that is, Amitabha) which the Buddha
1
place at
performed
Reischauer
in
Catechism
of the Shin
Asiatic
Sect,
trans,
by
A.
1912
K.
Transactions
of the
Society
of
Japan,
(aee vol.
xxxviii.
pt.
v.
pp.
362-7).
116
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
The
as
the
great
works
associated
with
his
name.
important
thing
is that
Buddha's
body,
the
of the universe. scriptures say, "fills the ends It is revealed to all living beings everywhere and
manner
suited to
it appears."
necessary
to
meet
the needs
of
which
is hardly
from
standpoint
which
the
associating
time
and
religious immeasurable
truths
with may
not
periods
of
space
were
be
long
"
"
defended. ago
to
re
Geology
and
astronomy
"
terrible Muses
because
quote
"
they and
of
made
havoc
truths
of
current
which
taught
new
apologetic
with the Buddhist, on
methods)
theory
the other
seen
to
be
inconsistent
The
of scriptural inspiration.
finds nothing disturb to shock or discoveries concerning his religious faith in modern
hand,
the immensities
of stellar space, the antiquity of Not man, or the age of the globe. only does he all that science has accept with perfect equanimity but he to teach him on these and other
subjects,
striking
sees
in these
new
discoveries
many
con
firmations of the teachings of his own sacred books. is working Even the doctrine of evolution, which in the treatment a transformation so of remarkable
many
branches
of scientific knowledge,
is in perfect
harmony
1
with Buddhist
late Dr
cc
thought.1
bishop
in
The
Moule
(a missionary
is unknown
or
China) observes
As
a
that
in Buddhism
creation
frankly denied.
substitute
v.]
The reference White
was
THE
WHITE
WAY
117
Way made
on
of
a
Amitabha, foregoing
which page, is a
to
which subject
of many East. Japanese
has kindled
Buddhist
The
origin
to
of
writers
the
who
of the T'ang
Amidist He
dynasty,
the
doctrines
popular
among
his countrymen.
taught
that between of
Paradise
Amitabha
of water,
rivers
"
one are
rivers
"
separated
narrow
an
extremely
be crossed
are
so
that without
bridge, which touches the shining coasts of heaven, stand the radiant figures of Amitabha and his two gracious great bodhisats, by whose guidance and cheering counsel the faithful pilgrim is enabled Way to defy the perils of the White and to reach in safety the blissful shores where his divine Saviours stand to receive waiting him.1
we
find
emanation,
permutation,
evolution
It is
as
a
under
the
influence
of causation." reproachful the bishop makes this observation ; but is there not, after all, something to be said for the Buddhist as thus crudely stated ? position even
1
of the chain
The souls
conception
the
of dead
road
or
bridge
which with in
must
be
crossed
by
faiths
118
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
At
doctrine
of
quasi-material with
that
Paradise
theory
orthodox
wholly
irreconcilable
of Nirvana Buddhism.
which
accept
the
belief of many
the and
Western
goal
that
of
Buddhist
Nirvana
is practically
terminates
of
somewhat
can
exegesis
But
the
two
doctrines
not
harmonized.
to
accurate.
According
a
canonical
Nirvana
is
state
in this life
and
(not necessarily
by
a
in this
life),
is conditioned
passing
lusts and
Buddhism
taught
of
only
through that
persistence
these
lusts
and
cravings
could
"
take
"
rebirths attained
karma reincarnations of human that place, and it necessarily followed had were at an end for the man who On would
Nirvana.
his
be
death
his
false
or
and dis
com
ego
the
disintegrated
this
"
"
reason
that
ego which
is only
shifting
unrealities
the
ignorant
substance. the
unenlightened
In
a
mistake
for permanent
to say that cannot
sense,
then,
it is true
Buddhist
forward
who
to
a
has
attained
Nirvana of his
look
continuation
But
name
conscious
not
mean
individuality
that
ness,
this does
Nirvana
or
for blank
Nothing ego
that the
extinction
of the phenomenal
v.]
is equivalent transcendental We perhaps, Buddhist Nirvana of the shall if
we
NIRVANA to
119
the
annihilation
of
the
real
or
self.1
understand compare
the
"
matter
"
better, of certain
of the
the
nihilism
some
Christian the
in the
their Deity.
theorizings
Clement
concerning
nature
of Alexandria,
for example,
can
tell
us
is not ; he cannot tell us what God because God transcends all that
what
God
is,
exists.2
"
The
Pseudo-Dionysius,
No-thing
says
too,
speaks
of
the
"
which
no
is above
all existence
can
that
assertion
be
can are
made
about
named be
because
he the
is nothing
same
that
be
to
and
much
doctrines
found
Maximus
in
Minucius
Felix, Justin
John
Martyr,
Origen,
of Damascus.
so
nothing," it is only
See
48-55.
in
sense
above, pp.
Prof.
Yoshio
Noda,
Japanese
as view)'
Buddhist,
1 (
describes
Nirvana
(from the
psychological
of
on that supervenes the negation of self. It is thus In the state the absorption of the individual into the Absolute. life and death, consequently there is no separated self, no of Nirvana
the consciousness
...
no
It is the consciousness of absolute peace, It is from bliss, the misery of of absolute truth. salvation of absolute the world, deliverance from and blessedness. suffering, enlightenment, This was to the the most presented profound philosophical thought ever desire,
no
sorrow,
no
fear.
Japanese
2
Dr
(The Quest,Oct. 1911, pp. 67-8). mind" W. R. Inge, in Christian Mysticism, ed. 1912,
"
that Clement
apparently
to objects
saying
that
God
nameless
numerical
of all attributes and qualities till nothing is left but for a point is point ; and this, too, he would eliminate, is above the idea of the Monad," unit, and God
120
SCHOOLS
AND
SECTS
IN
CHINA
[CH.
he
is
in which
"
Duns
Scotus Being,
says
above
of
God
that
predicateless
therefore
the
not
improperly
would of the
see same are
Buddhist assertion
"
Christian
not,
are
which
as
are."
In
Christian
such and
these
are
traceable to
Neoplatonism
find them
affecting
the
thought
of
all who
influence,
within
the
not
Buddhism,
associated
own source
in its
to
no
philosophy.3 It is hardly
by
necessary
not negatives were strong or lasting appeal to the religious emotions. A Nirvana transcended the which admittedly
positive
a
description
amount
might
con
certain
philosophic
to
arouse
mind, devotional
the
word
religious
1
enthusiasm
Pringle-Pattison.
in
The
A.
S.
Duns
Scotus
is
may
perhaps
who
lead
never
some
emperor
In the mystical concept of God,, as well as in the Buddhist concept bursts it is precisely the inexhaustible positivity which of Nirvana^ determination into form through every every conceptual and turns
an
impossibility"
(Hoffdiug, quoted
by
James
Ward,
Realm
of Ends,
1911, p.
35).
ft
"
-at
i*
"
#?
*
-
-!-#
.
___J^5
THE
WESTERN
HEAVEN.
(From
Chinese
Woodcut.}
[See p. 103.]
[Facing p.
izq.
v.]
masses.1
SYMBOLS
AND
PARABLES
This
truth
was
by
the
Mahayanist the
more
encouraged
members of
simple-minded
to
Nirvana in which
themselves individual
a
in the soul of
Paradise
as
the
to
is represented perpetual,
the loving
and
or
continuing
exist in
state
at
least age-long,
blessedness
under
rule of the
celestial Buddha
the monk
more
Amitabha
Amidist Ch'an,
or
his bodhisats. he be
But
a
enlightened
of
(especiallyif
Meditation,
truth in of the
the
school) no
tales of and
believes
in the
literal
and
Sukhavati's
separate educated
lotus-pond,
the
personal
lords, than
existences Christian of
the
of
its
divine
day
the
of to winged thrones,
believes
in the golden
real existence
crowns
cherubim,
the
and
seas, as
white
the the
streets jewelled
"
and glassy
bric-a-brac
rococo
heaven,"
and
Tyrrell These,"
Apocalypse.
"
the
"
Christian Those,"
priest,
says
are
symbols
of divine
"
truth."
the
Buddhist
monk,
are
parables
1
of Buddhahood."
Those
reminded
be may of the emptiness of the conception who complain Creative Evolution pp. 290-314 trans. (Mitchell's of Bergson,
1911).
Cf. Faust,
' '
i. (Latham)"
But
For
befall, the Deep, whate'er we'll plumb in the Nought I trust to find the All."
on,
CHAPTER
VI
PILGRIMAGES
AND
THE
SACRED
HILLS
OF
BUDDHISM
IT that
was
lately the
charm
remarked of
this
by
writer for
on
China
country,
largely
him
the
jaded
in the been
visitor from
impression carried
the
West, it gives
consists
he the has
which
that
magically
Ages.
backwards If this be
into
China's she
European
Middle
to
the
homage
of mankind,
a
"
conciling
forfeiture.
to
Old
is retreating beaten
various
of
fastnesses and
off the
tracks
travel ; while
that section
in somewhat of
be
of young
China
and
which
is at
present
bewildered
country's determined
precarious
centres
"
possession
seems
the
fully
other
strategic of
one
to
thing only
its
be
one
that whatever
faults
may
future
proceedings,
medievalism It may
was
more
doubted,
a
after
between Europe of
and
the
China
of pre-reform Ages.
The
on
civilizations of different
122
East
developed
lines, and
social
CH.
vi.]
CHINESE
CIVILIZATION
123
in many important conditions were respects pro foundly dissimilar. On the whole, there is strong to believe that until the inauguration reason of the modern the scientificand industrial
era
in Europe,
China of wealth civilization, culture, and on a higher were and grander scale than anything that the West could show ; but the difference
was
in kind
we
as
impression
of Marco
in degree.
a
Such
is the
Polo
from
the works
the
express
as
of
necessary the
matter
of religious belief.
The
him to charm finds much traveller who he regards as the medievalism of China only giving
to
unconscious
testimony
to
common
weariness,
of
are,
unfortunately,
part
of the
price payable
for the
of twentieth- century of
civiliza
all the
little weary the under right, and if a kind destiny guides his pilgrimsteps to the Far East, he is perhaps sometimes to ask whether it is true, after all, that tempted
fifty years of
to
a
Europe
are
in
all respects
to
be
preferred But
such
these
will
soon
be
124
SACRED
no more.
HILLS
OF
BUDDHISM
[CH.
the
English
asked
Cathay
which
poet West
The
had
in
in its headlong
time will
is not point
far off
to
when
or
China's
quaint
foreign feature
:
guest
of the
"
this
that
national
a
life and
exclaim
with
enthusiasm
the grave days !
"
What
relic is this of
of the good this
and
courteous
Will
his Chinese
but
receive
with
anything
of your
"
chilling disapproval?
object
misdirected
a
is indeed
hideous
age
our
and
to
a
barbarous close by
happily
brought
glorious Revolution." It would be difficult to specify which is likely Old China characteristics of
tenacious
century
or
of the be to
so
a
still in
position,
interest
disdainful
censure.
either It
of
common
observation,
and
however,
that
observances
possess
under
a
wonderful
them,
to
the
on a
protection
more
or
various
disguises,
carry
ages This
they
so,
have
prophesy the
that
the
customs
institutions of
the longest
Chinese
be
which
which such
will possess
customs
a
survive
some
will
those
is
as
a
forming
link
not
only
with
the
China
of
vi.]
very the Roman
The
PILGRIMAGES
IN
CHRISTENDOM
125
remote
Dark
also
with
and
the
even
Europe with
of
Ages,
the
Catholic
cult
countries
of to-day.
heroes, is paralleled of canonized bodhisattvas, and incarnate divinities in the East. have reached a moder In nearly all lands which level of religious development we ately high
find
martyrs
in the
West
that
favourite
mode
or
of
imploring
reverence
the
favour
to
of spiritual beings
of paying
the
has
ideals
of
virtue
and
or
holiness
sacrifice
offerings
or
of prayer
before
dead.
images
the
sepulchres
practice history
which
of
performance is associated
every
sanctified is a of pilgrimages
the
or
of the
with
religious
semi-
nearly
civilized country
record. Perhaps Catholic of in
a
of
which
civilized have we
authentic
it might
surprise
some
of the devout
pilgrims
few
still more
were
those that
told
journeying to
d'Auray,
Holy
or
Anne the
St
at
James
shrine of Compostella,
Ancona,
to
St
to
House tombs
of
Loretto
the
St
apostolic Martin
west to
were as
at
Rome,
to
the
grave
of in
Tours,
to
Cruach Salette
Lady
Phadraig in of
the
or
La Our
Dauphine,
Lourdes,
they
same
imperious
the
at
religious instinct
to
sent
shrines
Sekhet
the
Busiris,
126
SACRED
HILLS
OF
BUDDHISM at Thebes.
[OH.
Greece, of and, the
Apis
we
at Memphis,
know,
at
had
to
at
the
temples
;
Delphi famous
Dodona
the
Pythian,
to
at
games
believed
have
religious pilgrims.
pilgrimage to the temple of Ashtoreth at Hierapolis. in Pagan too, had its pilgrimages Rome, times Even in the so-called as well as in Christian.
New
World
the
invaders
took
from
to
Europe
the
found of
that
pilgrimages Quetzalcoatl in
place
shrine
Mexico
Sun
Mecca,
at
as
Cuzco every
in
one
incumbent
Mecca
upon
Mohammedans
a
but
holy
place
before
in
is not
unique
for pilgrims
worship
tomb has
of the
Prophet
at
Medina.
The
Bahaist
'Akka
to make commenced pilgrimages to Tabriz, his religion only though existence in the nineteenth century.
classic land
of pilgrimages,
nearly places
has
sacred
have
taken
and
five ghats
of Benares, and
of Vishnu
Badarinath,
the
maligned
shrine
vi.]
of
CHINESE
PILGRIMAGES
127
Jagannatha
in (Juggernaut)
Orissa.1
Even
Japan still annually and modernized enlightened numbers of pilgrims to the sends forth untold grave of Jimmu shrines of Ise, to the reputed Tenno, to the deified peaks of Fuji and Ontake,
and
to
that holy
hill of Koya,
of
near
Nara,
relics
the
revered
which Buddhist
is
not
pilgrimages
to
continue
enjoy
certain
diminishing in China
popularity possess
them
no
pilgrimages
their
own
features
of
which
and hope of
make certainly
to
of special study,
Chinese
life
can
arrive
at
sympathetic
of those merit -making (and merry-making) bands of pilgrims who annually traverse the plains of China on to their way the Sacred Hills and the wonder-working shrines immortals." of pusas and
member of
one
"
When
the
Reformers
in
sixteenth
century
the cult of saints as super idolatrous, pilgrimages fell stitious or naturally into disrepute the peoples that accepted among
condemned
Protestant
Europe
Catholic
1
it
we
is
now
only
the
may
still witness
stories of
It has been
no
the mangling
of pilgrims
Car
128
SACRED
HILLS
OF
BUDDHISM
[OH.
scenes
comparable
with
the religious pilgrimages It is a curious fact that though discouraged the less
a
was
none
that made
recorded
the most in
of
was
all pilgrimages
not
to
history.
But
it
visit
an
Fathers
found
In
a
crossed
new one,
the far-off
were
"
ages
many the
of faith
Europe
of
was
now
among
most
them
sandalled
of of
us
haze
a
romance.
through
of him,
travel-worn
to
time
before
raised
appeared drawbridge
moated of
castle, bringing
lady
her
lord's the
heroic
piteous Palestine.
death The
as
upon
crusaders well
was as
were
pilgrims
of
soldiers.
this
type
and
pilgrim
inclined to be
truculent
masterful
than
such at in
world,
the patient disciple of Christ should be ; but hardly to be wondered characteristics were
men
and by
was
cast
in
bellicose
was
religious
devotion We of
tempered
race
our
ambition.
British
among
too,
have
had
palm-bearing
and
wanderers
ancestors,
sword-bearing
crusaders
as
many
coats-armorial
in
our
and
manor-houses
still remain
vi.]
pilgrimages
warlike
or or
THE to
CANTERBURY
TALES
129
the
Holy
were
Sepulchre,
beyond
masses
whether
hope
peaceful,
of
either the
of
our
the
ambition
always
the
there
were even
of take
people, in pilgrimages
part
which having
the leave
without
to
their
native
numbers
no
PilgrimEngland
shrines existed
and
in large
:
southern
were
Scotland
to
fewer
in
of them
be
found
shire.1
That
entered
zest
pilgrimages Christians
doubt;
a
of
fellowto
were
on
there such
is
reason
and
undertakings of
an
source
of delight
(not always
those
by
exclusively
in
kind)
be
to
who
any
took
one
part
them
disputed
who
has imbibed
Canterbury
of the
Tales. popularity
in and
vitality
of
religious
seems
pilgrimages this
"
all parts
are
to
be
that
they
among physical
mundane
activities in which
may
co
-
keen
mental
enjoyment
sense
exhilarating
early in lifewe that duty and
for
of
religious
all make
not
discovery
does
always
coincide with
are
we
that the
us are assumes
alleged
pleasure, to be good
But he
seldom
like best.
who
1
This
was
See
Sidney
Life
in
the
Middle
Ages,
ISO
SACRED
HILLS
OF
BUDDHISM
[CH.
pilgrim
between
has
no
qualms
about and
any
the
pleasant
the
Provided
only that he possesses enough worldliness to make him heartily responsive to beautiful sights and
sounds and the the
joys that
of
from enough
routine
spirituality to
him
the religious significance of his pilgrimage, he will find himself in the fortunate position of being able to gratify soul, mind, Travel has been time. and body all at the
as same
"a
it presents to us perfect epitome infinite fluidity of circumstances an and demands from flexibility of character.1 If us an equal
described
applicable
to
travel
true
in
general,
these
words
are
of the
were
religious pilgrimage.
many
there
pilgrimages,
assumed
abuses
so
which serious
sometimes
character
that
occasionally
and
private
obliged, in
morality,
to
pilgrim
thou
to stay at home
journey on
support
saints
(unconscious, perhaps,
of the
with
mortal remains might be regarded which their own by the pilgrims of a later age) have been known to One of these express disapproval of pilgrimages.
was
St
Gregory
wrote
1
of
Nyssa,
who
in the
fourth
in
century
See
(13thJuly 1912),
vi.]
which
RELIGIOUS
FANATICISM
on
131
he expressed
voice.
himself
In
the
no
uncertain
over,
both
cases
East
and
there have
a
been
in which
arduous
a
vow,
by way
of
or
in accordance
with
the gloomy
tenets
in both
agonies
of religious ethics. Thus hear of self-inflicted and Asia we by spiked shirts, iron chains and
code of the body,
deliberate kind.
East
In
we
imaginable
in the
well-authenticated
cases
ended and
There
summits
;
China
and
the
name
given
to
these
is significant, not of a grotesque fancy clature, but of a grim tragical reality. Yet to is nothing in the theory of pilgrimages
tenance
a
loose
morality
or
morbid
fanaticism.
Manifestations
to pilgrims.
of religious frenzy are not peculiar Far oftener, indeed, they accompany
the
"
the
psychological
and
mystic
by
solitary justas it is
these, too,
have been most who the devils of human passion. From of view many points of Christendom
fiercely assailed
the
Protestant
reformers
involved losses
132
as
SACRED
HILLS
OF
BUDDHISM
[OH.
as
well
as
gains.
Moreover,
in
this
in many
the zeal of the reformers into the delusion that human was nature other matters, and that they alone
were
led them
soft clay,
had
the
it into new power and the right to mould shapes. Pilgrimages might be suppressed, but the pilgriminstinct, if we may call it so, survives to this day,
though
it has become
and
in its aims,
cases
instinct. It is globe-trotting perhaps the Positivists, in their reverent visits to the places associated with the lives of the saints with the
"
"
of humanity
(as distinct from the saints of the Catholic Church), who are the best representatives
"
Europe. Most of the pilgrims of medieval of us, indeed, are pilgrims still, though instead of seeking direct our pilgrim-steps the tomb of a saint we now
towards
the most popular shrines of another kind of all, it is to be feared, being the shrine that is daemonis Mammon. consecrated to that nomen
"
"
for popular months age the most May April were the period and pilgrimages always greeted with of the year that has been by delight the of England. poets exuberant
In Chaucer's
"
"
Then
longen
folk to
goon
on
at other
though
doubtless
as
this
our
was
often
so
"
the
case
too, but
Nature
pricked
of
an
English
VL]
spring ; because and the west
PILGRIM-SEASONS
135
April
with
its fragrant
wind
away the last signs of the torpor and gloom of an " fowles maken English tender winter ; because to welcome the birth of summer, and melodye
"
had
glad
man
song
would
of
man,
too,
if only to hear
In
out
under
the blue
sky
it.
the
Far
East,
are
as
in fourteenth
England,
there
"pilgrim-seasons."
and
century In Japan
-
the blossoming
and
of the plum
woodlands,
roads
to
are
the
hills
that and
In
the
the
worn
popular
smooth
shrines
of Shinto
Buddhism
by
pilgrim-feet.
China, where
and
the diversities of climate are numerous the competing shrines far more the
seasons
greater,
and
widely-scattered,
with
local climatic
peaks should
summer,
of the be
during
the
and
winter. No attempt
enumerate
can
be
made
in these
pages
to
of China,
and describe all the great pilgrim-centres for we to deal with the should have
sacred
three.
places not of one religion only, but of The places of pilgrimage recognized by the
134,
SACRED
HILLS
OF
BUDDHISM
[CH.
of Taoism
devotees
are
so
of the
heterogeneous that
a
system
numerous
mere
would them
fill several
are
the Wu
of them
among
Hills, the
Of
of pre-Taoist date but associated with Taoist develop hardly Confucianists, as such, it can
is indeed
of travelling in the guise of religious pilgrims, because the cult of Con distinct from Confucius, as the canonized
are
in the habit
fucianism is not
a
as
code
of moral
law,
cult which
was) a
by conducted ritual, and was delegates in their official or priestly capacity.1 Yet there are certain holy places in China which,
as
a
matter
of fact,
are
visited by
thousands
of
which every year, and professing Confucianists will doubtless continue to be visited by Chinese long foreigners of every creed and after the Confucian has ceased to occupy in China system
a
The position of semi-religious pre-eminence. to be found important most of these places are within a radius of a few miles, in a south-western
corner
They consist of the province of Shantung. Duke of Chou, whose of the grave of the famous haunt Confucius to as saintliness was such
"
according dreams
;
to
well-known
and
anecdote tomb
10-11.
"
even
in his and
the temple
1
of Mencius,
vi.]
CONFUCIAN
AND
BUDDHIST
SHRINES
135
mother
"
the Chinese
model
temple his
day and
own
be ; the splendid mother should good himself, within the walls of to Confucius venerable city of Ch'ii-fou, which to this by
men
is chiefly populated
surname,
of his
own
clan
and
within
which
-
In in the world. and Con addition to the sacred places of Taoism fucianism, China possesses innumerable shrines of
sixth generation of ; and, lastly, the great sage's beauti in one of the most
seventy
it is with these, or rather with a few of the most famous of them, and important in the later that we shall be mainly occupied
Buddhism,
and
chapters of this book. There are various theories held by the Chinese
as
to
the
date
at
which
Buddhism
entered
their
is that
country.
The
to
probably
be before As
we
introduced
it succeeded
on
have
seen,1
there is
believe
that
the
China
possibly India by
under
as
the
and
discouraging
wall-building
next
The
Buddhism
to
enter
China
2
B.C.
seems
attempt have to
year
a
taken
place
in the
1
year
In
that
136
SACRED
HILLS
was
OF
BUDDHISM
[CH. Yiieh-chih,
or
Chinese
embassy
sent
to
the
of
Indo-Scythians.1
whose geneous the Buddhism type,
The
must
king have
to
the
of
Yiieh-chih,
a
been
hetero
is said
that
on
their
as
China
of the
these
"true
missionaries Buddhists
envoys
act
Chinese
to these
do not
attach much
to the popular the account, stories. According beginnings of the continuous history of Buddhism in China are the reign of the associated with Emperor Ming Ti, who, having been visited in a
by a Man vision or dream of gold," sent envoys to Central in the sixty-sixth year of our Asia to look for him. era This resulted in the arrival Buddhist Kasyapa-Matanga of two missionaries
"
"
and
Gobharana
"
(in Chinese,
were
Mo-t'eng
at
and
Chu
Fa-Ian)
in
as
a
who
accommodated
building
Although
a
these beginning
monks
or
missionaries
made
task of of the prodigious into Buddhist translating the the scriptures Chinese language, it is not to be supposed that modest
the
from
progress
was
uninterrupted
tillabout the
to
not
fourth century
that Buddhism
began
from obscurity and to occupy a conspicuous place in the religious life of the Chinese people.
emerge
See p. 23.
VL]
STRUGGLES
OF
EARLY
BUDDHISM
137
or
Confucianism
has
always
been
more
less
hostile
Buddhist
declared
to,
or
severely
; more
system
enemy
of the
Buddhistic
by Buddhism, of the persecutions undergone therefore, have been initiated by Confucian state
craft.1 But there is reason
to
had to strive in Buddhism against whom but the priests of Confucians, were not who, the generally recognized guardians as secrets, and adepts in demonology
as
occult
jealousof the and sorcery, were foreign doctrine which would a or dangerous rival.
The
are
us
appearance
might prove
of
a
contests
between
Buddhism
and
Taoism
commemorated
in stories which
often remind
relating to the early struggles Christianity. between and paganism Eastern religions seem to have competed
favour
legends
in China
justas
to
St Patrick
(to take
one
example) is said
with the Druids in Ireland Loigaire, each of the contesting parties striving to vanquish its rival by giving evidence of a A wellsuperior skill in the working of miracles.
known
have
Buddhist
legend
tells us
2
how
certain priests
a
of the Five
to the throne
1
Sacred
Hills
submitted
But
see
See p. 134.
1S8
SACRED
HILLS
OF
BUDDHISM
[CH.
of
our
and
Chu
Fa-Ian
in the
first century
era.
In this memorial
solemn
assumed
towards
the
"
and
for his neglect of the native wisdom of China. We are teachings and willing, they said, that our
those of the
Buddhists
the books
should
of
be
put
to
the
and
proof.
our own
Take holy
the
Buddhists
afire. If writings and set them let the barbarians be banished ; consumed, burned,
we are
prepared to suffer death. to This to have seems appealed suggestion Elaborate prepara the emperor's sense of justice. for a in tions were made public competition wizardry testing
between
the
or
the
truth
teachings ordeal
were or
by submitting their sacred books to the Taoist priests, we told, are of fire. The
ordinarily in possession of various supernormal spiritualisticfaculties which gave them control the forces the of
nature
on
over
and
enabled made
them
to
of straw. full on the scene of the competition and full of contempt of confidence in themselves for their Buddhist rivals ; but when the time came
air for of their skill they were public demonstration horrified to find that all their magical powers
a
dragons
deserted them.
Complete what
"
failure
modern
and
no
spiritists would
phenomena
VL]
sooner were
DEFEAT
OF
THE
TAOISTS
139
on
their holy
writings
placed
the
pyre than the flames attacked them fury. book One only was saved Tao-te-ching,
by
came
with irreverent
:
this
from
was
the
fire
which
was
snatched
the
one
of the priests. The turn of the Buddhists hesitation they took their Without next.
of Buddha them and
images
and
their volumes
the
of the
sutras
thrust
into
midst
of
flames.
There,
in full view
of the emperor
they remained
were
absolutely
uninjured,
into petals of watermiraculously transformed images lilies,by which were and all the books enfolded
and
us
by telling Taoists
supported.
The
some
and
drowning
heads
"
themselves, which
means
while that
others they
their
the
Buddhist
monkhood.1
to
there speculate as to whether is any basis of fact in this story. Its chief interest for us lies in its reference to the position of the Taoists Mountainmany
as
It is needless
priests worship,
"
of
the
Five
had
Sacred
Hills.
indeed,
existed
in China
"
thousands
evolved
of years or at least
account says that the Taoists fell dead in the presence the There are of assembled company. several versions of the story of the contest between the Taoists and Buddhists. That followed in the text
Another
is taken
from
commentator's
The Sutra
of Forty-two
see
Sections"
pioneer-missionaries
v.
Mo-tfeng
edition of the work which was translated by the 678, Har. xxiv. vol. and Chu Fa-Ian (B.N.
notes
to
Ming
dynasty
pp. 1-2 ;
also B.N.
1471, 1472).
140
SACREJD
HILLS
one
OF
BUDDHISM
[CH.
of
to
nebula.
From
of the
events
first pages
Chinese
the third
with
we
ascribed
B.C.,
learn how
to
the Emperor
the
;
Shun
solemn
pilgrimage
sacred and
hills of
the four
it is clearly
implied
that
in doing
this he
were
was
carrying
out
part
of the religious
the
first to
their traditions
Hills, but allow
with
Five
Sacred
to
the
Buddhists
to
not
their
rivals Buddhism
monopolize
had
in
in
a
general. land
and
itself
was
where it has
mountain-worship
always
deeply-rooted,
or
tended
a
directly
indirectly
of wild
to
foster
in its adherents
It
was
strong
mere
love
nature.
not
through
imitation
establish rather the
of Taoism
that the
on
Buddhists
-
began
to
themselves
to
mountain
a
heights,
but
in obedience
of
strong
instinct to
place
sanctuaries
of of
Buddha and of
forest
high
and
solitudes
far
to
out
crag
reach
sights
souls and
and
hurtful
the
serenity
of
that
had
abjured the
Some
amid
world which
the
flesh. built
of the
they
grew
beautiful
famous
mountains
monasteries, in China
was
in the
days
may
Buddhism
called
still in what
its constructive
and
COLOSSAL
FIGURE
AT
LUNG-MEN,
HONAN.
COLOSSAL
ROCK-CUT
FIGURES
small
AT
are
LUNG-MEN,
HONAN.
(The
figures
life-size.)
vi.]
productive
years
THE
FOUR
FAMOUS
HILLS
a
141
period
(which closed
monasteries
were
about
thousand
with
phil
ago) such
So
thronged
learned osophers.
scholars, translators,
long
as
and
religious
Buddhism
was
power
course
in
India
a
there
of
most
friendly
religious
and
inspiring
of
kind
two
between
the
great Chinese
houses
the
countries.
pilgrims
spent
Natives
in the
of
of
paying
long
in
visits to
and
the
many
seats
Buddhist
Indian
China,
of
these
having
become
honoured
monasteries, the
arduous
residents
in
great
native and
Chinese
monks in
collaborated work
of translation
Among the
a
the
great
strongholds emerged
especially known
as
Buddhist of
faith in relative
of into
as
position
prominence,
These
are
objectsof
Ssu They of of
pilgrimage.
"
the
1
ta-ming
are
shan
"
The
Four
Famous northern
western
Hills." province
province
Wu-t'ai-shan
Omei-shan
;
in the
Shansi ; Ssuch'uan
of
in
-
the
-
Chiu
;
hua
shan
in
the
central
east
province
coast
Anhui
and of
Puto-shan
off the Of
of the
we
province
Chehkiang.
Omei-
shan
for
it
little to say in these pages, shall have has been fully described for already
1
Lion
and
Dragon
in Northern
China,
p. 394.
142
SACRED
HILLS
OF
BUDDHISM
[CH.
is
English somewhat
readers.1
The
to exceptional, become Lamaism. a seat of Mongol a great extent It is mainly to the shrines of the remaining two, Chiu-hua that the reader's attention and Puto,
will be directed in the following chapters. At first sight it seems difficult to understand four the were just named why mountains singled
when of
we
out
for exceptional
distinction, especially
were
remember
-
that there
other
no
groups
less and
mountain
as
monasteries
centres
celebrated learning.
Four
or
light
The
Famous
of the
customary
statutory,
the
does
abbots
Buddhist
to
which
a of monasteries restricted number aspire. Only in China possess the right of granting ordination, Hills are but the monasteries not of the Four
exclusively
favoured
in
are some
or
respect. distinguished as
important
as
this
Some
having
movement
Buddhist
or
history,
of
having
sheltered
a
group
who
are
founded
to
new
on
school ;
mountains
we
but
be
found
many
other
Four.
Thus
rank
1
are
obliged
accorded
Omi
and
to
that
the
or
precedence
Little, Mount and
consent
See A.
to
Peking
Manda/ay,
Miss
vi.]
to
HILLS
SACRED
TO
BUDDHISM
143
the
Famous
Hills
belongs of
to
the fame
mountains
themselves,
numerous
irrespective
the
of
the
slopes.
to
go
the
it
houses
mountains,
tion of Four
that the
(afterwardsFive) Sacred
resolved
to create
Mountains
a
Buddhists
or
kind
of
nobility favourite
of the Wu
aristocratic pre-eminence
of
for
certain history
mountains Yo
goes
their
own.
The
back
for thousands
were
of years"
indeed
four
of the
five peaks
a
regarded anterior
to
with
the
we
period have
The
four
to
"
famous
no
hills of
written Buddhism
Two
claim
number
such
and legend
antiquity. Omei
"
Wu-t'ai
are
history Buddhism
hua
and in China
Puto
"
and
the of with Chiuthe other two ; but did not into prominence come had already prosperity in China
"
associated beginnings
of Puto
years
Of
of
the
dynasty,
proved
associations cannot
than longer
not
a
be
thousand
monastic included in
much has
but
"
more
had
it
was
"
of
Famous
was
Buddhist
mountains
even
until
date
that
sub
sequent
to that of the
inclusion of Puto,
144
SACRED
HILLS
OF
are
BUDDHISM
[CH.
"
But
as
the two
why
the
still unanswered
to
dynasty
as
should
the
why
writers of the Sung finally decided four upon Hills," and of "Famous
for
Wu-t'ai, should peerage of mountains Chiu-hua. Puto, Omei, With to and regard the first question, it seems clear that the number
was
to
this
chosen called
in four
order
corner
-
to
establish
of
be
stones
and
to
bring
four
them
with
the
cosmogonical
ments
which,
ancient
are
concerned and
processes
of
construction
through
which
is continually
"
the
called
and
elements It
were
wind
or
earth.1
is unnecessary
question
of
fire, into
the
interesting
the
origin
this
a
"
of
system
ment"
of cosmogony
or
of which
great
part. it
antiquity
that
adopted,
of
1
(C
the
earliest
Shui, Ti.
they
were
Feng, Huo,
Chinese and
classificationof
of metal,
Mu,
the
elements/'
five in
or
number,
water,
These
matter,
hsing,
(Chin, Shui,
a
consisted Huo,
T'u).
in
mentioned
the
Historical
in the
were
Classic
(Shu Ching).
system much of the
They
semi-mystical
the
of the
subjectof
philosophy
theorizing Sung
the
part
of the
orthodox
Chinese
period.
vi.]
That
THE
FOUR
was
ELEMENTS to connect
145
the of
intention
the
Four
Hills
no
Buddhism
mere
guess
writers
;
on
is
by
Chinese
that Omei with
these mountains
Wu-t'ai
with
is associated with the element Air, Fire, Puto with Water, and Chiu-hua
These
Earth.
pairs
stands
were
not
selected
at
random. element
Wu-t'ai
Air,
appropriately
for
the
sented
commonly
is repre character
denote
Wind. of
element Puto
Omei Southern
"
is
situated Ssuch'uan
be chosen
in
:
the what
could
for
by
it than
is
entirely
the
surrounded
the
sea
it
is
obviously
region
of
a
the
element
or
Water.
Chiu
works
hua
is
sacred to
are
bodhisat with
associated
are
of mercy
"hells."
These
regions
supposed under
by the ignorant
are
to be situated
somewhere
known
"
to
the
Chinese
prison."
by
It
word
(ti-yu) which
signifies
earth-
is clear that the element correctly be ti Earth. must associated with Chiu-hua As to the second these hills, question why
"
"
rather than
honoured
"
"
at to
once
that
with
are
their
the among
do
mere
Omei,
indeed,
loftiest hills in
China,
extreme
K
if
we
rule
out
the
ranges
of
the
146
west,
SACRED
HILLS
OF
BUDDHISM
[CH.
belong Tibet to geographically Chiu-hua is of no ; but and excep barely reaches even tional height, and Puto the
which Turkestan modest
was
elevation
of
thousand by
a
feet.
The
to
matter
simply
determined
desire each
at
compass.
It
as
is certain
the
on
chosen
sacred in
mountains
of
west,
or
their positions
and
the of
east,
central regions
classical
was
considered
the
four
pillars of
Buddhism
should
occupy
which
of
would
their justify
and
assuming
wardens
in
each Wu-t'ai,
of
the
therefore,
Omei
as
selected
western,
as
the
Puto
northern
as
mountain,
eastern, true
the
the
It is Chiu-hua as the southern. and is in the centre that Chiu-hua rather than
in the south of the China that we know to-day. It is to be remembered, however, that nearly all the right bank the territory on of the Yangtse lay
orthodox of the so-called south dynasty; states of the China and of the Chou historical the pedantic spirit of literary and
the
would
to
"
"
conservatism from
prevent
the
Sung
scholars of
southern
expansion
centuries and
obsolete
geographical
vi.] Another
the
THE
reason,
EIGHT
MOUNTAINS
a
147
one,
and
our
"
very important
for
promotion
of
four
"
mountains
was
to
the
Famous
celebrated
their legendary
of
the
a
) who
play
so
important
system
the Mahayana.
The
of
Wen-shu,
P'u-hsien,
Ti-tsang,
are
Chiu-hua,
have
now
and
respectively.
that
hills sacred to have been to a position selected for promotion But there is another category of special honour. is worthy Buddhist of mountains which of
notice, if only
certain monastic
because
centres
it includes which
are
of also visited by
on
the
names
multitudes
of
their
of
account
importance,
would
any
necessarily occupy
conspicuous
of
come
eight in number and the Pa-hsiao-ming Small Famous "Eight slian Hills to distinguish them from the pre-eminent
category
are
"
"
"
Four. and
They
are
T'ient'ai, in Chehkiang
;
Yiint'ai
;
Tamao,
in Kiangsu
Chitsu, in Yunnan
Wu-
chih, in Kuangtung
1
148
SACRED
;
HILLS
OF
BUDDHISM
[CH. VI.
Wu-i
Anhui
Wutang,
Fuhkien.
in
Hupei
and these
(Bohea
and
in Hills),
Some
of
(Tamao
Wutang,
of Taoism
most
are
for
no
example) are
less than from
in the annals
of Buddhism.
point of
The
view
famous
Buddhist
Wu-i
;
T'ient'ai, Wutang,
bands of worshippers. annually visited by numerous Among other holy mountains and monasteries place in the Buddhistic which occupy a prominent history of
China
and
;
may
-
be
Chin-shan
Kuangtang
T'ien-mu,
Pao
hua,
mentioned in Kiangsu
;
Chiao-shan
;
Lofou,
in
and
;
;
Lu-shan,
in Kiangsi
;
Yti-wang
in
in
Chehkiang Shensi
;
Ku-shan
Fuhkien
in
the
and
Nan-Yo,
other
in Hunan
mountains,
Shang-fang, Chihli
;
in
and
the
of Shaolin,
and and
Chao-ch'ing
Hangchow, in
Ling-yen,
the north-west
of T'ai-shan,
Shantung.
When it is realized that the shan-chih,
or
of China, would alone con mountain-chronicles it will of volumes, stitute a library of thousands is not one be understood that the that can
subject
devoting
treatment
in the
narrow
limits
special attention, Hills, in later chapters, to two of the Four Famous the fringe of a we shall be only touching subject of far closer attention than which is well worthy
In
it
has
hitherto
received
from
students
of
the
religious and
culture.
CHAPTER
VII
"
"
THE
PILGRIM'S
GUIDE
THE
does
Chinese
not,
as
a
pilgrim
rule, he is
to
the
holy
mountains
in
vow.
tread
the
pilgrim-path
a,
unless form
fulfilling
special
themselves
day
into bands
of comrades,
tramp
together keep
a
by
day,
stop
and
at
the
inns,
common
purse,
discharge
under
the
religious
of
a
duties
of the
pilgrimage Many
to
a
the
guidance
are
selected of
a
leader.
such
groups
composed which
allocated
subscribers
sum
pilgrim-fund, each
of
from and
certain
to
a
is drawn
number
are
or
year sub of of
restricted
lot ; others
scribers
selected
by
composed
members
fellow-villagers,
the
a
personal
guild, who
friends,
unite
same
trading
to
view These
mutual
remarks, We
convenience
and
are
protection.
however,
must
to
lay-pilgrims.
numerous
also take
are
the of
pilgrims
who
ordained Such
to
the
to
Buddhist travel
persons
able
with
mountain laymen,
"
greater
comfort
security
than
certificates of ordination
149
150
"THE
PILGRIM'S
GUIDE"
which
they
"
always
carry
occasions
entitle them
with to food
them
and
Monks, benefit
too,
are
by
the
accumulated
travelled
own
to
the
with
of
journeyingfrom
there
to
Ages
in Europe
existed
sacred
routes
secular
to to
they
were were
which the
they
the
no
open
s or
If
there
days,
seem
Murray
were
those
there
to
numerous
which
have
been
equally
the
Holy of lona,
Land,
as
written
as
by
Adamnan,
century;
early
this
was
followed
by
seventh innumerable
the
treatises
less exhaustively dealing more or pamphlets martyrum. with the favourite loci sanctorum Buddhists The of China, like the Christians
of
Europe,
of these
have is
a
their
Pilgrims'
One
Ch'ao Ssu
Guide
to
Ta-ming
The
"
Pilgrim's which is
the
Four
Famous
Hills"
printed and
of the monastery
vii.]
of
BUDDHISM
IN
PRACTICE
151
Yung-chTian,
on
Ku-shan.1
This
little com
many
lay-pilgrims
well
"
as pilgrim interesting.
The
a
greater
portion
of
the
book
consists of
description
concern
of routes,
ourselves contains
matters
not
part,
which
to
need and with that we here ; but the preliminary instructions and maxims morals and and be found to perhaps
on
relating
of religion
will
monastic throw
theory
a
etiquette,
welcome of
glimmer
of light
on
pilgrimages Buddhism.
and
the
to
cultivate and
reverent
of
thought
conduct of
while
engaged
in
the
serious
holy mountainvisiting the From his mind all feelings shrines of Buddha. hatred, ill will be must and of vexation,
business
-
Gentleness and compassion eradicated. and be his guiding principles. humility of spirit must When he let shrine of Buddha arrives at a
him
the
bow Three
his head
Holy and
and
"
in due
the
reverence
Ones
Buddha, of the
the
worship Law of
Let
Buddha,
1
the
This
Company
Saints.2
See p. 148.
In
mountain
Buddha,
Buddhism
the
are
the
or
company,
of those
Buddha,,
entered
upon
the
Order,,
path"
152
"THE
PILGRIM'S
GUIDE"
[CH.
ambition from cease
him
and
extirpate
personal
all thoughts
of worldly
gain and
let
him
wholly
eovetousness
The ing
four
preface
page
written precepts : Hold respect ; Regard all living things with love and free from your mind evil thoughts ; pity ; Keep be directed unswervingly Let your mind towards
Buddha. By
contain in characters
these precepts you observing will health, spiritual and physical ; you
and prosperous be contaminated
will not
world
;
old
the
and
heaven
reward.
The first of the
four
precepts The
is Confucian
of this
rather
than
Buddhistic.
prevalence
as
to the sanctity of
It is considered bears
to
misuse
any
printed
conserve
ideographs.
the
written symbols
the
and
to
which
of the
great they
are
teachings be
sacred.
wise, The
and
therefore
held
second
Love
injunctionis
kindness
must
thoroughly
be
Buddhistic.
and
These Dhamma the
shown
of the Sangha.
same
that
leads
to
Nirvana.
"
are
the
"
Three
Refuges"
Buddha,, system
:
(SanskritDharma),
Blessed Ones
are
' f
and the
Three
with
; (2) the whole company bodhisattvas men of good-will of and all final the at the salvation of the world aim who attainment and of Buddhahood Body or con ; (3)the Dharmakaya, of the Law, which
"
difference
"
Sons
the
namely Buddhas
(1) The
of Buddhas
"
the
tains
the
essence
of
all
the
wisdom
of all
the
Buddhas
(see
above, p.
77).
ROCK-CUT
COLOSSAL
AT
FIGURE
OF HONAN.
BODHISAT
LUNG-MEN,
{Facing
-b. 152.
VIL]
to
BUDDHIST
TEACHINGS
153
men
as
all beings
that
have
life
"
not
only, but
This
is not,
the bodies
and
in
Buddhist
ethics.
chief claim that the great bodhisats have to are the adoration and supposed upon is based on the boundless charity gratitude of men
pity extended by them towards all things
and
third heaven
"
precept
"
requires
no
the
western
region Mahayana of
(hsi fang)
of the
in
which
the
Buddhists
the
Paradise
Amitabha
Buddha.
popular
"
Chinese
Buddhism
"
it is chiefly through
offices of the
Pusa)
follows
little poem
be
than
to
return
again and again to mundane vanities and illusions. The true disciple of Buddha has delivered himself from all sensuous fetters ; he who has entered the
no
longer
the
allows
his
cares
mind
to
be
with
countless
vain
2
of worldly
154
"THE
PILGRIM'S
GUIDE"
some
[CH.
expansion the
to
woe or
These
lines perhaps
require
contem
condemn
yourself
to
future
human
lives of
(through
of truth
metempsychosis) by
and
neglecting up
to
the quest
giving
yourself The
ambitions,
and
ignorance.
worldly pleasures and root of all evil lies in delusion Until we the desires extinguish
or that accompany result from ignorance, we shall to the wheel of phenomenal continue to be bound
existence.
The
perfect
Enlightenment
to
which
the Buddhist
aspires implies the complete removal of all delusion concerning the apparent differentia
existences objective
and
tion of
the annihilation
veil reality. The monk will not allow his intellectual and moral energies to be dissipated in futile strivings and longings. of the appearances that
He knows that and the
things
and
of
this
the
world
are
impermanent
unreal,
that
earnestly sought
masses
of mankind
nothing,
after all,but
and
laid
monks up
the
are
is emphasis pages of the book dignity of the religious life, and that
those who
cannot
warned
live
to
the
high
from
they
withdraw
ment
towards
which
with
pointed
not
are
attainable
some
who
throughout
successful ;
life to
its attainment
and
are
not
vii.]
there
are
ETIQUETTE
some
FOR
a
PILGRIMS
155
who,
;
after
life-long struggle, do
some
at last succeed
and
there
are
who
seem
to
no effort at all, and yet the prize is theirs. make law for forty-nine Sakyamuni1 the good taught
his followers
steps
not
as
can as
do
is to
are
follow able,
faithfully in though
and they
his
far
they
have
were,
been
to
see
Ananda
Kasyapa
face
to
face. Next
comes
a
short
model when
dialogue
they
for
the
at
guidance
a
of
pilgrim-monks monastery.
arrive
strange
Having
we
reached
are
the
visitor,
outside
and
the
into the
room,
seat
a
himself
half
the
to
seat
of
necessary
room
explain
are
that
so
that host and arranged in accordance themselves seat with guests may The humblest the recognized rules of etiquette. the
chairs
seats
are
those
nearest
the
room,
door. and
By
going
only
three
paces
into
the
then
himself, the
modesty.
content
he
a
is to
himself
half the
with presence
seat
of
chair
is quite
in accordance
man
a
Chinese
of
an
propriety.
elderly
A
one,
young
or
in the
subordinate
must
official in
the
of
1
his
superior,
(unless the
is
one
presence is meeting
Sakyamuni
the Buddha"
156
"THE
PILGRIM'S
GUIDE"
[CH.
on
a
quite
of
informal)
chair
sit
an
bolt
upright attitude
corner
his
in
of
respectful
attention.1
The
"
Guide
the
"
goes
on
to
inform the
room
the
that when
stand
chih-k'o enters
a
pilgrim he must
The
bow.
of the it is to
fraternity guests
and
offer them
hospitality of
the
After guest
ensues
the
will
follows.2 have
come
Chih-k'o.
from? Visitor.
"
May
I ask
where from A
you
I have
"
come
Chih-k'o.
? monastery Visitor.
"
May
I ask where
is your
honourable
My
humble
"
is the
you
received signs
of
robe
and
are
bowl the
[The
"
outward
monkhood
Chih-k'o. Visitor.
"
"
What
I belong
sect do you
to the
-
belong
sect.
to ?
Chih-k'o.
brother's
1
"
May
enquire
what
my
reverend
name
is ?
The Chinese
are
Mores
mutantur.
rapidly growing
less punctilious
by him
be made to take a higher seat than that modestly first at ; while the chih-Jc'o himself would take one of This manoeuvre^ the the seats. and also serving of usual
by Chinese
readers.
VIL]
Visitor.
"
HOST
AND
name
"
GUEST
157
My
humble
is
[Buddhists
name
in when
is,
and personal names May I enquire what Chih-k'o. father-in-religion ? your reverend
"
enter
monastery.
ignored.]
is the
name
of
Visitor.
"
The
name
of
my
father-in-religion
1 o lij
""
"
"
Chih-k'o. honourable
you intend Visitor.
"
May
what
or
your
whither
to
to to
remain go
where
he
I
is.)
"
My
intention
come
have
here the
study
with
of
to
of the
go
to
me
May
I ask
on
you
to
endorse
my
certificate for
[Monks
receive certificates from, pilgrimage have their own or papers sealed by, the different they visit, as proof that they which monasteries have carried out their task.1]
Chih-k'o.
before ?
"
Certainly.
Have
you
been
here
Visitor.
"
This
"
is my
first visit.
Chih-k'o. The
two
Please
papers.
visitor follows his is also a host to an upper reception-room, which images. Here the sacred chapel and contains then rise, and
A similar practice is in vogue in India^ where the priests in charge of places of pilgrimage issue sealed certificatesto the Sadhus or wander ing Hindu ascetics.
1
158
"THE
PILGRIM'S
GUIDE"
or
[CH.
of the
visitor is presented
of
to
two
three
heads
the
various
monastic
though knelt
he
in
does
not
address
them
have his papers before Buddha. prayer been and the time has come sealed or endorsed leave of for him to depart, he takes ceremonious
his hosts,
taking
as
care
to
adapt
himself he this
to
cir
be
cumstances
they the
arise.
abbot. be
Perhaps
In
may
case
presented demeanour
to
his
and
should
scrupulously
modest
consists of
"
Pilgrim's
Guide
"
subjects
for reflection
while
visiting the
mountains."
a
These
ten
are subjects
discussed of
"
series of
with
you
to
miniature
the
sermons,
each
which
closes
phrase
on
tz'u nien
wei yao
"it behoves
ponder
sermons
these
things."
follows
:
"
The
general
sense
of the
is
as
pilgrim is told that a journey to hills will not the sacred only foster habits of reverent study and research, but will also enable
him
You,
some
Firstly, the
to
of the world. acquire a useful knowledge the pilgrim, will meet with varied experiences, pleasant and others disagreeable or vexatious. do
as as
Should
not
hardships, with unexpected you meet be discouraged. Regard troubles your and
of
no
dreams
illusions,
as
things deavour
as
to
shadows It should
or
echoes,
be
your
en
your
guide
teacher.
VIL]
good then
WARNINGS
TO
come across
PILGRIMS
159
fortune
to
put
your
faith
in
the
any holy
such
when
you
burn
be
pusas incense at
"
supplication be so may
them
this that their your put forth on at last attain you may
the goal of spiritual wisdom. Secondly, you must cultivate steadiness and sincerity of moral purpose : then will the unseen be moved to their spiritual powers grant you
guidance avoiding
company,
a
If, for the and protection. lonely journey, two or three they
must
one
of sake travel in
watch
over
one
another
in
from robbery, and be another one another's support in the hour of danger and during But in choosing his the night watches.
sickness, guard
associates the
are
pilgrim
must
seek
only
those On
a
of upright
true.
pilgrimage
and
and religious nature. is sure to fall in with one Select as your companions
who long
of
good character, and, having made your be yourself a loyal friend. By this means
your in religion, and
selection,
you
and
fellow-pilgrims
you
will
be
honoured
one
comrades
will address
another
with
seemly respect and treat one It sometimes happens that give a loose rein to lawless natures. When
the
another with courtesy. band of pilgrims will a basest propensities of arrive at lodging -room
on
a
they
monastery
they
will
when
they
come
to
temple they
will defiantly help Conduct to supplies of food and drink. like this is altogether to be condemned : it reveals
hospitality
160
a
"THE
PILGRIM'S
GUIDE"
[CH.
to
disposition
that
is quite
contrary
the
to acquire of religion. Be careful never habits as these, which will certainly ruin your But when any one you meet of noble reputation. him with and exalted character you should honour of respect that you would all the marks show
to
your
and
when and
across
crippled
your
you them.
should
power
by
relieve full
you
a
Thirdly,
information
you
should
begin
acquiring
and when
your concerning have done this you may go You trusting heart. should
route,
on
your
way
with
make up your mind be definitely about the places to visited, and map out your journeyin accordance with the position of If you neglect to make of this kind, and simply arrangements preliminary follow others in an you will find aimless way, the different mountains.
yourself
own your bewildered
by retracing time wasting thus you and will become Not embarrassed. only will you your original intentions regarding
yourself your pilgrimage, but you will also show If while to be a person of irresolute character. hear of some on the road you monastery which
by
men
of distinguished
virtue and
as
should
make is true
to
find
in
monastery
are with great strictness and observed monkhood own fidelity, be careful in your particularly
observance
of
such
rules,
always
remembering
VIL]
that you therefore
to
FOLLOW
are
on a
GOOD,
ESCHEW
EVIL
161
be
and should religious pilgrimage specially zealous in your obedience If, on law. the other hand, you
monastic
should
regulations
carefully
are
but from
laxly
any
observed,
abstain
or expressions of reproach criticism. Fourthly, when on pilgrimage it is not to count the time spent in travelling : look
fitting
on
for the time being. road as your home frank joyousness day by in your heart, pursue a day your wanderer's Keep your thoughts path. directed
towards
the Cherishing
the way
or
when
ones,
of truth, and fling aside up personal profit. In making to proceed, to halt and when
stages and be guided company when by
to take
short
If you
noble
should in the
of
companion,
own stages in regulate your be always with his, so that you may Cultivate humility and patience, and
firm resolutions to carry out your pilgrimage make in spite of difficulties. Do be too particular not in what the you eat and drink, and do not reject fare that is placed before you on the plea that
it is tasteless. beset you, do not run from come them : reflect that they have away to you by you the sins committed only because in a former life must be expiated by you in this
one.
If hardships
Make
it your
business
at
the good
In this world
"
162
"THE
PILGRIM'S
GUIDE"
[CH.
of ours Buddhas
we
cannot
hope
that
heaven
of us for the asking. has endured the icy rigours of winter plum-tree It is not till time will come. that its blossoming his way with zeal and courage the pilgrim has won through all the hope that he can
pains
to
and
woes
of
human
life
attain the object of his quest. Ponder earnestly the teachings of the wise. When fortune to meet a you have the good sage, treat
him
with
to
the
same
respect
that
or
to pay
no
his schoolmasters
will meet wise men is different from yours, or who speak dialect, so that it is difficult for you full benefit from should may take
notes
of cultivating
wisdom
strange to derive
case
their discourse.
of what they
In that
so
you
remembered laymen two are classes of pilgrims if they are Lay-pilgrims, provided
"
say, at leisure.
and
monks.
can
find
;
lodgings
for
themselves
and the Taoist
with
culty
but
Buddhist
monks
are
to meet scantily furnished with wherewithal the expenses of travel, and they, therefore, must lodging claim their privilege of free board and at
a
the
But
when
door
as
a
strange
If his spirit of humility. If, is granted, be grateful. he should request his diploma however, fails to the command
a
he
should
do
so
of a lowly
expected
instantly
rising
anger
ill-will against
those
LU-SHAN,
KIANGSI,
MOUNTAIN
AND
STREAM,
SOUTHERN
ANHUI.
[Facing'p. 162.
vn.l
him
by
FORBEARANCE
AND
PATIENCE
163
from darkness
their door.
or
a
If he
has
been
wearied
a
with
overtaken if he is
courteous
appeal
their pity
to
and
make If charity.
him, receive he of impatience any show still without He must ask to be directed elsewhere. they resolutely
refuse
"
thenshould
refrain
of reproach, for not only uttering a word feelings of resentment in that stir up would he addressed, but it would those whom also be hinder his own him to injurious character, and from
that serenity of mind maintaining which is necessary to the attainment of true wisdom. Seventhly, in the course of your pilgrimage
to places which are the resort will come of Sometimes you will people from every quarter. find that have customs undergone old great longer one that there is no and changes, any
from
you
to
give
hospitable
In
reception
to
far
monks. conduct
these
yourself beware of showing and conditions, against the people of the district on their of Sometimes
or
circumstances in accordance
you
with
the
resentment
ground
non
among
of religious usages. you will pass through decayed villages, in are so themselves people who sunk
-
observance
poverty
or
or
can
for strangers ;
parsimonious with
cases no
you
with people
who
means
you
must
referring
to
ungenerous nothing
way
as
carrying
your
164
"THE
PILGRIM'S
GUIDE"
[CH.
There of
-
is
bowl,
even
yet
on
a a
starve
miles.
To
beg
one's
the rules accordance with himself; blessed Buddha no feel shame pi-ch'iu when
outer
laid
one,
by
the
in
relying
upon
to
begs
begs
he
has an Buddhist a applied monk inner significance : 1 the mendicant nourish law of his body;
Buddha
he that
nourish
his
example of others When are own receiving alms, ask your you how treat yourself would you conscience
pilgrim-stranger at your gates : perhaps you will When for shame. have cause the you accept that charity of others, fail not to register a vow
when occasion
arises you
considerately as others are Eighthly, the pilgrim must carefully observe the thirty-seventh commandment of secondary the Fan-wang-ching, which strictly admonishes
the Buddhist dangerous
1
as
monk
or
not to
to
make
journeysinto
risks.2
or
places
incur
unnecessary
Sanskrit
The
Chinese
bhikJchu, and
bhikshu,
Pali
to
a
religious mendicant. Buddhist monk, see above, p. 88. 2 The Chinese Fan-wang-ching
the
more
for
1087 in B.N., is
riot to
be
is No.
Suttanta
in S.B.E., xx. 376, and xxxvi. pp. xxiii.-xxv., and translated mentioned Buddha. The Chinese version by Rhys Davids in his Dialogues of the has been translated into French, and annotated, by Dr J. J. M. De
Groot,
in his Le
Code du Mahdydna
"
en
Chine.
on
The
"
thirty-seventh Groot's
secondary
work.
commandment
will be found
pp. 69-71 of De
vii.]
He
BE
CONTENT
WITH
as are
LITTLE to
165
enquiries
to
whether
a
the of
are
visit
in
state
whether when
the
the
roads
answers
to
he proceed such enquiries are satisfactory may himself, moreover, his way. He on must remind built for the were that temples and monasteries
purpose
unseen
of
paying
not
providing for the wants of people like himself ; and that the in were provisions stored in such establishments
powers, tended and
Buddha
and
the
objectof
purposes used primarily for sacrificial secondarily for the support of the resident
and
were
to be
monks,
not
meant
to
are
be
at
the
disposal
If you
the
for want
of space
drink
are
not
can you expect anger or to escape the charge of being covetous and illtempered ? You should train yourself to be happy
quality.
and
man satisfied with your lot. The contented if he has to sleep on the will be cheerful even bare ground. There a was time your when lord Buddha himself was supplied with nothing
better than
the
at
coarse
fodder
least you
remember
that
every
temple is in
monastery,
and itself
is for
as
this
shan-men
on
see
Beal's Lectures
166
"
"THE
PILGRIM'S
GUIDE"
[CH.
Gate
which therefore, be regarded by him with equal reverence He treated with equal respect. and their inmates between invidious comparisons must not make them. Moreover,
to
of the Hill.1 The temples and monasteries offer hospitality to the pilgrim must all,
he
must
be
himself
the hour
time
are
the
monks
going
out
into the refectory, to go they are when about let him to the strictly conform rules of the fraternity. himself willing He should also show
to
join the
brethren
in the performance
on on no
of their
account
the
is wearied
with lastly,
travel
and
must
rest.
his way to the holy keep a careful watch the pilgrim must mountains his moral conduct. He over must rigorously keep him the commandments, not abandon and must Tenthly,
and
on
self to
1
self-indulgence
of any
kind.2
in
a man
He
should
it is freely
In spite of the popularity of pilgrimages by both Buddhists admitted and Taoists that divine
China,
can
worship
the
by going a on as powers quite as well by staying at home bears fame, Many to little Taoist a temple, unknown journey. above its ' f far from Why do you wander inscription to this effect : an gateway home doors, is Here, and seek a distant shrine ? close to your own
T'ai-shan
as
long
"
In
this
Taoist)
reference
(Buddhist
a
as
text
monastery
is,
or
well in the
Sacred
Hill. lay and monastic Buddhists are bound by " commandments," but those imposed on the monks numerous are stricter and more much laymen. on than those Both
enjoined
VIL]
not
AVOID
COVETOUSNESS
167
to be occupied except allow his mind he must thoughts, and and honourable led astray by carnal enticements. Amid
by pure be not
beautiful
first
scenes
that
be master
meet
to object
Let
him
avoid all reckless covetousness; books and scrolls be set on Such and precious stones.
whether
or
on
objects
long
such
things
To
to
pilgrim
account.
covet
of
others
pilgrim
will assuredly his deeds who yields to temptation, and be injurious in to other pilgrims who
to
traverse
Where road. fore let the pilgrim rigidly abstain from making free with the property of another, irrespective of be a thing of real value the coveted whether
the
same
object
or
only
worthless
trifle.
It will have
been
observed
that
some
of the
warnings
sermons
and
are
suggestions
contained
in these little
evidently intended for the edification humble of pilgrims of a and unlettered class. That this is so is clear not only from the matter,
but also from style is simple
the
manner
for their
and
unpretentious
quite devoid
artificeswhich
average
subjectof
of
perhaps
matter
comment.
As
168
"THE
PILGRIM'S
GUIDE"
[CH.
Buddhist
is not carried practice of mendicancy in China It is to any out extent. appreciable a lay population only when their lot is cast among Buddhists can that Buddhist of devout monks
to
hope
support
themselves
daily offerings of the has never not, and Buddhist Siam. monks hand,
To
as
been,
the
witness
people
a
of
so
procession
way,
wending
their
a
the village or through is an experience streets of a city like Mandalay, that may fall to the lot of any Western visitor to south-eastern Asia; but he will be disappointed ifhe through
expects to
see
Burmese
anything
monastic
of the
same
kind in China.
The
Chinese
by their endowments
to
the
monasteries
of
at
festival
seasons
and
on
special occasions
and
private urgency
by
pilgrims
Buddhist other visitors and worshippers. in China often, indeed, go into the towns monks for the books and villages with subscription
-
purpose the
of collecting
or
money
for such
as objects
or temple restoration of a building; but a tried to who monk monastic procure his daily food by carrying a begging-bowl from door to door would suffer from probably
rebuilding
chronic hunger,
and He
might
would would
even
meet
more
deal
be
run
and
by throwing
garb
altogether and
VIL]
making
of
an
HOSPITALITY
IN
CHINA
169
his appeal
to
the
charitable
in the
guise
ordinary
lay
beggar.
It is true,
however,
or
Buddhist
from
a
Taoist,
have shelter.
Chinese
;
are
kind-hearted
a
people
to
and
they
will
from
stranger
turn
away
hungry
CHAPTER
VIII
TI-TSANG
PUSA
THE
mountain
of
Chiu-hua,
one
of the China,
principal
consists
a
of objects of
a
pilgrimage
of pinnacled
in Buddhist
range
score
lie at
distance of the
of
of miles
from
south Anhui.
bank
Its
Yangtse divinity
or
in the
is the
province
compassionate
Ti-tsang,
function
the
bodhisat the
whose
and
gracious
lighten
from
it is to
open
rescue
gates
the the
gloom
of hell and
tortured
souls
pitiless grasp
of
the
lictors of
Yenlo-wang
the (Yama-raja),
king
of devils.
Mahayana
literature about
of
-
contains
and
several
sutras
which
tell us
name
Ti-tsang
his works.1
The
Sanskrit
meaning which lation.
to
one
this
Womb
bodhisat
or
is Kshitigarbha,
-
Earth the
Earth Ti
-
Treasury,
are
a
of
Chinese
name
words
tsang thus.
trans
The of the
G4,
is explained
According
cosmological
05, 981,
See B.N.
997, 1003,
Chinese
etc.).
at at
published
and
the the
several other sutras Ti-tsarig sutras the are editions of of Pai-sui and Ch'i-yiian, on monasteries monastery
of Ku-shan,
near
also
Yung-chfiian
170
CH.
VIIL]
THE
VOW
OF
TI-TSANG
171
Buddhists,1
is 180,000 The
yojanas thickor
deepest
lowest
-
of
the
various
earth -layers
is the
Diamond
earth
is absolutely
so,
of Ti-tsang;
for he
Buddha)
that
(the glorified
to
tion of suffering mankind, and deterred for a single instant from task until, after the all living beings hood.
lapse of
aeons,
the
vow,
haven
of Buddhamake
as
Having
swerve
Ti-tsang
earth tion,
his
the
rests
so
immovably
founda
in the
support
will of the
unconquerable
cannot
daunt
him,
and
He pain he will not shrink. will take on himself the burden trust of the woes of all who him, and he will never regard his work as finished long as a single soul languishes in sorrow so or
and
in pain. It is with
and
as
of refuge that
nourisher Ti-tsang is
the
Earth-spirit
the (ti-shen),
B.N (see
As expounded,
126,
J
127).
Yen-mintj
Ti-tsang Ghing.
TI-TSANG
PUS
[CH.
-
world
supporting
or
spirit
Diamond
Adamantine
bears the
ku-sheri). He
because his
name
of
Earth
partly
sympathy
and
partly
and
means
is unchangeable
also
an
indomitable.
But
as
of the
"
allusion to his special function gates of hell : for the Chinese is ti-yu, which
is generally
name
hell
"
literally means
represented hand and
a
earth-prison.1
as
Ti-tsang
staff
or
carrying
crozier in
other.
one
miraculous
the doors
jewel
When
he
are
touches
burst
asunder;
portals darkness
and
holds
forth
jewel the
of hell is dispelled
another account of the articles carried by Ti-tsang, he is the bearer of the gleaming pearl which by the reflection of its light cracks and bursts the iron walls of hell,
of
celestial light.2
According
to
and
the
he causes of the golden crozier with which dark halls of death to shake and tremble.
It
is not
to
be
supposed
that
that
the
the
educated
Buddhist
really believes
souls
are
hells in which
are
tormented Indeed,
situated
we
in
when
consider
symbolism,
1
what
See p. 145.
3- f
"
"e *
at "
n *
"" %
IV"
:""
JIZO.
(Tl-TSANG PUSA.)
[Faring
6.
i1?.
VIIL] THE
metaphysics
TREASURE-HOUSE
on
OF
TI-TSANG
178
the impermanence
and
non-reality
of all that pertains to the phenomenal Buddhists doubt ever may whether crudely
as
materialistic views
of
the
unseen
till recent years were which it is well to emphasize the In any case Europe.1 hells are comparable point that the Buddhist Christianity not with the eternal Hell of which
those
"
"
teaches, but
or
rather with
Purgatory.2
is not,
and
Everlasting
never was,
is eventually to by the very by all living beings, even Salvation part of the Ti-tsang
second
name
means
This, too, is symboli storehouse or treasury. love and cally descriptive of the pusa, whose inexhaustible treasure an are which compassion
is for
in
ever
sorrow.
its riches are to the whole open world, and distributed freely among seek them. all who
Not
the
most
forlorn
profoundest be without
in the wretch and abject hideous of the hells need sharing in the bounteous
"The
not
Roman
Catholic
Church/'
"
as
Dean
Inge
tells
us,
"still
only that the purgatorial fire is material, but that it is Idealism and Mysticism, (Personal situated in the middle of the earth longer The Dean is to no p. 150). careful add that educated Romanists
teaches
believe this.
2 3
See p. 62.
Cf.the
Catholic
theory
of the Treasure
of the
Church, referred to
on
p. 79 above.
174
TI-TSANG
PUSA
as
a
[CH.
in speaker but it will be
This
several readily
an
appears
sutras
what
has
been
said in
make
no
earlier chapter that the Buddhists identify the to attempt original Ti distinct
any with Ti-tsang,
tsang
(as
true
from
his
subsequent
"incarnations")
the
historical
as or
for
the
Kuan-yin,
P'u-hsien,
in records independent
search historical bodhisats The are great vain. by of history and unconditioned
may
Wen-shu,
space
and
time.1
by
Just
as
Buddhahood has
himself
can
be
only
so
him
who
become only by
Ti-tsang
is truly
knowable
has first sought who and found his own Self an will be which achievement unfettered by the followed discovery that Tiadditional
"
tsang
but as are all his fellow-pusas and flashes from the and aureole of Buddha, One. Buddha and the unfettered Self are
But
a
star-
that
creed
that
is to
meet
the
religious
multitude and the
and
as
emotional
well
as
needs
of the
unlearned
those
of
the
philosopher
is obliged not only to soar starwards, but Deity, earth. also to keep in touch with homely if it would be recognized as undergo such, must ideals a the ; sublimest partial humanization mystic
must
be
interpreted
"
in terms
the
VIIL]
THE
TI-TSANG
us
SUTRA
175
to
by of
one
the
sutras
in
doctrine
The
"
of
the
bodhisats
is instruc
sutra
vow
which which,
as
deals
we
with shall by
the
see,
is practically
the
by
same
as
that
taken
every
bodhisat
himself regarded existed the
and in the
as
the
days
Buddha
"
may
be
in
Chinese
form
but
its Sanskrit
antiquity. description
of
a
opens
with
great
in
in
the
other
Sanskrit
the
heaven
of the
of
Brahmanic
god
crowd who,
not
divinities presides
must
same
the
Buddha
same
it
be
as
observed,
the
is the
the
founder
of the in
Buddhist
religion.2 Buddhahood
which
can
He
same,
because
be
yet
reached
not
reached by any
same,
the
being,
because
human
he
or
divine;
the
has
transcended
The
1 2
category description of
the
of human
personality.
scene
the
opening
is
The He
this
"heaven"
for
the
purpose
Maya,
are
re-born this
(see subject
B.N.
153
and
382.)
176
TI-TSANG
PUSA
[CH.
obviously tion
to
intended the
at
a or
to
attune
keynote
once
of that
celestial melody.
to
He
related
is warned
are on
the events
and
vaster
be
far grander
scale
than
is
bounds conceivable within the narrow life. The unimaginable immensity of mundane of the number of spiritual beings who assemble " from all the of gods, angels, men, worlds and possible
"
demons
home the
to
answer
to
us
do by
honour Buddha's
to
Buddha
is brought speech
to
opening
turns
and
thereto.
Buddha
the
great
(Manjusri), and
the number
asks him
whether
of these beings.
Wen-
that
power
he
were
the aid of super with be unable he would to do so, devote to to this sole task a
even
geons.
We
should
an an
be wrong
if
we
were
regard
example attempt
of Oriental
to
make
measure
us
indication that
we
have
been
lifted into
in which mundane standards inadequate inapplic and qualifications are and by the fact that able. This point is emphasized the of incapability is put into the confession
a
region
he If even the wisest of of Wen-shu. to Buddha's is unable answer all the pusas impossible be obviously for question, it would
mouth
"
"
any
one
else to do
so.
Buddha
VIIL]
see1
"
REDEMPTION
OF
MANKIND
177
admits
that scope
the
of
infinite cannot
any
be
brought
on
to
explain
are
spirits
ages
the
beings
and
to
immeasurable
been power
from
or
of past
future
time
have
will be
brought
;
salvation
to
a
by
the
of Ti-tsang
and, in response
tells the
request of
Wen-shu, and
Buddha
story
Ti-
its incalculable
a
results.
or
ago,
pusa
was
in
remote
as
a a
kalpa
member
aeon,
a
the
born
of
and
became
devoted
certain disciple of
the
and
men,
Filled
intense
swore
a
solemn
which
was
duly
would future of
man
"
registered
consecrate
by his
the
Buddha,
that
and all the
he
his
lives
the kind.
such
men
for
whole incalculable
of
life
"
work
redemption
Never
was
miserable
would his
across
vow
"
desist from
having
of
his task
until,
brought
safely had
seen
the
them
on
river
life and
all death,
he and
landed
the
shores
of Nirvana,
them passed
pass
beatitude.
successive
the Ti-tsang
"
./Eons
1
2
away,
the
on
re-
sutra.
kalpa
whom
Gotama
by since succeeded last. The was the next bodhisat, dwelling in the
shall be
born
again
on
earth
and
become
178
TI-TSANG
PUSA
were
[OH.
all marked and
unswerv
incarnations
incessant ing in the
a
of
the
pusa
by
acts
of untiring
to
altruism
of
man.
devotion
the
welfare
At
remote
last, from
later kalpa
immeasurably (still
was
reborn
as
Brahman
virtuous,
good mother,
and
no
repute
on a
her
the
an
heretic
were
scoffer, to
things
the
of
woman
account.
After
elder
died
unrepentant,
to
result
of
she
was
condemned The
the
torments
hell.1
of her
girl, whose
knowledge
of
(cause
must
more
and
assured effect)
been
her
that
have
reborn
ever
in
to
heartily
than
religion, in the hope that she her mother's pain. One day ease might thereby in a kneeling to she was sanctuary praying
Buddha knew
and
not
weeping what
bitter
tears
because
she
was
sufferings
she
a
her
mother
could
"
weeping
the place The the
them.
tears,
"
I will reveal
to
mother
"
has
was
been
taken." then
name
unseen
Buddha
for
it
he
"
bade
silently
ponder which
his
the
secret
1
of
her
name
mother's
of this, the
a
abode
would
" '
assuredly
is hells/'
The
Chinese which
last of the
eight hot
torment.
Wu-chien,
signifies
place of uninterrupted
VIIL]
be and
STORY
to
OF
THE
BRAHMAN
GIRL
179
revealed
her.
She
a
did
as
she
a
was
bidden, in
an
day
and
ecstasy
night found
wildly
-
herself raging
of
transported
ocean
the
of
in
which
vast
numbers
Above them marine animals. skimmed Into beasts with wings. flapped uncanny flung living were turbulent the waters
men women, whose of shrieking and greedily wrenched asunder writhing limbs were by the pitiless jaws and talons of the wrangling Yakshas monsters. (hell demons), too, there
-
bodies
were,
uncouth yakshas many-armed, shapes headed, eyed, double and and multiped, from teeth that protruded the mouth with
"
of
like sharp
swords.
When
the
miserable
sufferers struggled desperately to wrench free and to themselves reach the neighbouring driven by the yakshas they were shores, back
to
human
the
crimsoned
waters
and
the
insatiable teeth
and
claws. Brahman
The
the
insupportable, sight was and girl felt terrified and sick at heart
offered silent prayer
to
Buddha,
new
a
fortitude
little while
through
her faith in
devil-king," who
at
she was approached asked her what she was hell; for this the
by
ocean,
doing
the entrance
was one
to
he
of
three the
great souls
waters
to
be
crossed
to
of dead
their
This
way
he
one,"
180
TI-TSANG
PUSA
one
[CH.
;
so
dreadful
as
the
as
second bad
as
and
the
second
is not explains
nearly
the
third."
The
girl
that her
in object
may
she
ago," she says, "and I am in doubt her soul has gone." to where as In answer to the devil-king's questions she then full details as to her mother's name gives him
a
died
short
time
whereupon
assures
he
her
mother,"
as
home already
in
in heaven.
Sinner
she
she
has
of
been
saved
by
the
saintly daughter. from the worst rescued your mother of the hells, and now she is at peace in Paradise." With these cheering the devil departed, words and the Brahman
awoke
filial piety
her
home.
off
from girl fell into a trance, the familiar surroundings amid Full of gratitude to Buddha,
to
hurried received
the
sanctuary
in which
she
oath become
his promise, and there she renewed in a former that she would made age
"
saviour
of the
mankind,
rescue
and
consecrate
sorrows
death.
the
More
especially would
of
strive to being
assuage
tormented
miseries
those
who
in the
vow
a
nor would she con underworld, fulfilled until every soul in hell had
partaker
VIIL]
The
THE
MOTHER
OF
BUDDHA
181
next
part
of
the
sutra
describes
how
ages and in countless unimaginable Ti-tsang in his successive reincarnations worlds his benevolent has been out steadily carrying throughout purpose. who have
the presence of all the divine beings in the Taoli paradise he now assembled he has to whom receives the blessing of Buddha,
In
made
The
Lady
work
already
the
next
in
Maya, begs
"Holy
to
out
Mother"
(Sheng Mu),
of the Maya parent
who
Ti-tsang
meted
name
expound
to
the nature
punishments the
is of
traditional
Buddha,
of
Gotama theory
and
she Buddhas." 1
is "the
In
Mahayanist
of
all the
accordance
her
and proceeds to enumerate different kinds of sins which can only be expiated in the Avlchi hell. Into these detailed descriptions,
Ti-tsang
which
and
are
similar to
we
those
need
in
numerous
sutras
sermon-books,
note
not
enter.
It
is
interesting to
by
the
"
for holy things, and sacrilege, contempt irreverence towards the books of the Buddhist
are
ethics follow
scriptures. After a
short the
dialogue
of subject
between
Buddha
of
we
and the
have
Ti-tsang
1
on
the
working
Here
are
JIMS ^ A
;# JR ^f*ft
truth
"
j|"
again
one.
182
TI-TSANG
PUSA
[CH.
inexorable
and its
results),
to
a
"
in
answer
tzu-tsai
(the
gives a further account, Tingquestion put by a pusa named Self-Existent "), of some of the acts
he
king of a country which was noted for the wickedness of its inhabitants, and through
was
born
as
love and
subjects
the
a
he
swore
that
to
he would
own
accept
as
rewards
man
due
in his
his
virtue
long
single
kingdom
or
as
entangled in the meshes of vice remained born In another age he was worldly delusion.
a
girl, and
was
known
by the
name
of Bright-
eyes.1
piety, and
girl. essentials to that of the Brahman For the benefit of the Four Heavenly Kings 2 Buddha now explains the doctrine of retribution,
and
enumerates
the of
punishments
misdeeds.
"Thou
that The
follow
the
different
classes
important
Buddhist
commandment
Chinese
this passage, is
one
of the gravest
of sins,from
all
men
In the firstplace, points of view. instinctively cling to life, and animals to respect life in others. therefore bound
two
sideration
1
"
place and this is a far graver con lowest the all living beings, even
"
Kuang-mu.
Ss" ta t'ien-wang.
AT
THE
SOUTHERN
BASE
with
OF
CHIU-HUA.
(Peaks covered
mist.)
MOUNTAIN
STREAM,
CHIU-HUA.
[Facing /. 182.
VIIL]
insects,
commit
are
FU-HSIEN
PUSA
183
sharers
and
in
the
Buddha
nature
to
needless incur
is to
commentator
slaughter, therefore, The the guilt of killing a Buddha. to gives several little anecdotes
wanton
illustrate the
that
once
text.
a
For
example,
was
a
he
tells
us
upon
time
there
wealthy
noble
The had an a son married wife. only son. who he climbed a tree to Seven days after the wedding to make a garland for his bride, pluck blossoms killed. The but he fell from a branch and was noble,
overcome
with
to
a
besought
deserve
son.
so
him
severe
who birds.
calamity as the loss of his only Long a boy there was ago," said Buddha, to shoot went out and arrows with a bow
"
"
Three
men
were
with
him
no
and
gave
him
That boy was encouragement. in a former incarnation son own and your
who
bride were the three wife and your son's him in his cruel sport." encouraged
next
The
request
pusa,1 at whose
of the
various
hells which
of saving
souls.
and
When
this
is concluded
exhorts
Buddha
that
through
sanctity
spiritual efficacy of its words As of Nirvana. reach the heaven the myriad
1
worlds
patron
comprising
the whole
The
divinity of Omei-shan.
See p. 147.
184
TI-TSANG
PUSA
[CH.
are
illuminated
his
from
by
describe
the
results of
true
and
devout
faith
in Ti-tsang.
Devotion
and
to this pusa
to
bring
ness,
peace
or
happiness
and
those
a
sorrow,
to
all who
are
sure
spirits.1 After
an
between
Ti-tsang and
("Great Argument")
and
event
concerning
come
death the
"
and
judgment
to
most
dramatic
rebirth, described
we
in
the
sutra
the
arrival of
a
Yenlo-wang
"
(Yama),
the king
of hell, with
vast
crowd
kings"
devil "small and -kings." before Buddha and explains that he have been diabolical company enabled this visit to the Taoli
of might Ti-tsang, heaven
his pay
through
and that
come
the spiritual
of the
to
Buddha
and that
himself
they One
pusa
have
to
implore
the World-honoured
remove
their doubts
of Ti-tsang's
the nature
and
rescue,
great work
with
1
of
redemption
to those
especially
reference
backsliding
be shown
in many
souls to whom
Reverence
we are
to Ti-tsang
consists,
garded is why
One of them ways. The copying or copies of this sutra. re scriptures is always portion of the Buddhist This Buddhists as an act of great religious merit.
the
sacred
end
of monastery
of printing.
and
or
lay-believers.
hermit
uses
drawing
happens,
as
we
shall
of
see,
that
monk
or
copies
the
scriptures
in
VIIL]
the
"EVIL
POISON"
185
helping
hand
of
the
saviour
have
Ti-tsang again
has fallen
already been
extended,
but who
into evil ways and have incurred fresh punishment. Buddha to on a sermon this proceeds preach in which he says that men are often of a subject,
froward
to
untamable sin
as
nature,
as
which
are
causes
them
out
often
and
they
helped
of it.
however, from
patience
those
of Ti-tsang, compassion limitless, and he does not turn away in need are even who of his help have wandered
to
they
which One of the principal devils, whose unpromis ing name is O-tu (" Evil Poison "), is the next pro in the heavenly drama. tagonist His speech throws light
safe path
the
Buddhists
he
assigned to him; are we engaged either in helping men in harming or them, in accordance with the fate
says, Each of
"we us
demons
are
countless
has his
own
duty
that
ask
men,
brought We they have themselves. upon for leave to wander through the world of is so where there much evil, so little good.
we or come
a
When
to
house
mansion
a
farmer's
or a
"
city find
single
so
woman
engaged
a
in doing
on
ever
small and
it be
or only by the offer of an altar-ornament, the burning of a little incense, or the laying of a
186
TI-TSANG
PUSA
[CH.
throne, or the devout single flower before Buddha's verse of praise recital of one when of a hymn to the house we come as this, we of such a one
"
demons
honour.
and
we as
or woman will hold such man Let but the holy Buddhas,
in highest
past, present,
to grant the permission vouchsafe crave, and it will then be our privilege to act guardian-spirits of the homes of all righteous
to
come,
men
and^women
misfortune
To
and
and from
prevent
this
remarkable
speech
"
Buddha
Evil Poison
makes
"
gracious
laudable
and desire to
range
themselves and
on
the
side of virtue.
and
to
"You
companions,
"
Yenlo guard
are
empowered
over men women ; watch good and good the lord Indra, the mighty and 1 will command your divine patron." guardian of devas, to become
With
Indra,
regard it may
to
this
reference that
figure
to
be
observed
to
the
the
deities, when
allowed
are
in
mythology,
always
kept
"
in
their
"
A god place of subordination. his divine position by has earned but the accumulated will in time
a
good
sent
merit be
which
heaven
revert
to
condition
"gods"
will that
com
of
men.
The
treated
with
Buddhism,
because
subjectto
the
law
VIIL]
of
THE
LORD
OF
FATE
187
inferior not They to are a only change. has advanced Buddha, but to any one so who far along Buddhahood to the that he road
is
henceforth
to
in
no
danger Buddhist
of
retrogression.
moreover,
According
the
direct
state
the
theory,
is
"
of
Buddhahood
any
never
"
reached of
aims the
at
from
Brahman
system.
must
Buddhahood
order
born
that he
may
arrive at
is the final stage short of Buddhahood.1 The is a demon bears next speaker who the imposing name (" Lord of Fate "). of Chu-ming
"
My
lot," he
says,
addressing
Buddha,
"is
to
in respect control the destiny of all men of both His own their lives and their deaths." desire, he earnest explains, is that happiness
shall be
to
the
lot of
attain
happiness
men's
failure
or
to
him,
to
any
The with
lack of righteousness errors. and their own is concerned greater part of his speech
the
religious
says,
are
and
ceremonial
observances
rightly associated with the two life. He tells us that extremes of human hostile to man the spirits and demons are apt to show special activity at the time of birth and in They in the hour of death. assail the woman which, childbirth, because
it is their
1
he
malignant
desire
Cf. p.
68.
188
TI-TSANG
PUSA
[OH.
they gain
to
injureor
dying,
of
destroy because
her they
offspring ;
assail
the
sion
desire
and
to
the
in
discarnate hell.
men
make
posses it their
therefore
be
of
great with
when
that
provided
and
safeguards make
when
exits
enter
their
in be
the
are
stage
of
life.
on
woman
childbirth, fed
on
a
told, must
or
account
flesh diet
given
any
food
which
animal.
has
involved
This
living
a
reiteration
of
the
the
killing, but
If
is
based spares
on
sympathetic
the
so
woman
the
lives
beings,
will
her
own
if she causes the prosper; other lives, so will the fruit of her a man when pine and die. Again,
to
offspring destruction
own
of live
of
womb
near
draws
death,
and
and
sickness numbs
judgment
or
his evil
are spirits who waiting for his soul will appear before his dying eyes in deceitful and seductive from his mind thoughts shapes, diverting of
the
Buddhas. the of
so
Let
him
defeat
the
devils
by
reading
names
the calling upon scriptures and Unless his life has ones. the holy that nothing
can
been
bad
save
him
from
the pains of hell, the baffled devils will assuredly leave him Chu-ming himself under unharmed. Ti-tsang cause takes to further the good which
has at heart by
doing
his best
to
rescue
sinners
VIIL]
from
USE
OF
IMAGES
189
the
himself. ming's
grasp of Sakyamuni
and
devils
less benevolent
to
than Chuof he
listens graciously
utters
some
speech,
;
words
then,
turning
that
to
Ti-tsang,
demon,
prophecy
and
to
this
owing
men,
his tender
and
at
period
seventy
future
(one
kalpas
hence)will
sutra
become
consists
names
of
of
an
of
and
the
a
various
Buddhas
of
past
ages
description
of the blessed lot of those who put their trust in them. The next, of greater interest, eulogizes
the
men
and
women
who
are
charitable
to
and
and
who
devote
the
crippled,
aged.
section
which
-
contains
speech
from
powerful
of
earth
spirit
joins the
assembled tsang.
and
throng
to
do
who
of
who have
Ti-
passage
paying pusa
of the
mentator,
of making merit images to reverence and pictures is of interest, as it gives our com
the
the
monk
Ch'ing-lien,
no
an
opportunity
of emphasizing
to
sanctity attaches
and
images
use
*s
and
to
such,
that
their
sole and
to
imperfect
190
TI-TSANG
PUS
[CH.
may be
expression.
of
Images
of
the
Buddhas
iron, and or they silver or gold or copper in a shrine be exposed to public reverence may bamboo or or timber stone made of clay or
"
so
says
the
text.
But
let
us
remember, which
shadow
says these
the
commentator,
that
the
truth
to
can or
outward
has
no
forth
said
to
it be
west
"
belong
to
north,
south,
east,
that
is
image The say, it has no spatial relations. its purpose if it helps bring to serves the
spirit into it is rightly
not
as an
communion
to
with
as
the
a
divine,
means
be
regarded
end.
This educated
educated
that
of
un
the
to whose superstitious multitude, is conceivable having as nothing minds real by the bodily existence unless it is cognizable
and
senses,
and
who
are
do of
not
course
understand prone
to
the
uses
of
mere
or
symbolism,
become
introduces
us
"
to
one
of the
the
as
pusas,
we
Kuan-yin
seen,1 over
the
one
glorious
of the
have
is
the
like
so-called Ti-tsang, is
In this sutra and saviour of mankind. Kuan-yin is only brought an in to give Buddha
1
-See p. 103.
viii.]
FAITH
IN
TI-TSANG
191
further praises on of showering opportunity is here described as the supporter Ti-tsang, who
and
comforter
of the
the
in
Ti-tsang
may
traverse
trackless
cross
deep
haunted
seas, travel on rivers and he need only roads repeat he will name of Ti-tsang, and
"
and the
protected
by
the
ghostly
that
of
soil,1 who
or
all
reverence
Travelling
even
wild
beasts
thousand
exhaust from a
kalpas,
says
Sakyamuni,
could
he
the good
Sakyamuni
stretches forth
and
touches
Ti-tsang,"
he
says,
"your
is beyond the reach of thought. spiritual might So too are your loving pity, your knowledge, and
your wisdom. innumerable works, your He they due." If all the Buddhas ages in declaring the would
not
were
to
spend
glory
say
be
able to
then
encourages task
Ti-tsang those
to
continue
are
his
benevolent
of saving
1
who
still in
Tu-ti
kuei shen.
192
TI-TSANG
"
PUS
[CH.
delusion
may and fall into that
as
the
burning
over no
house
"
of
so
sin
and they
he
them
more.
that
Finally
declares virtue
to
Ti
tsang's
transcendent
not merely salvation will be extended have lived good lives, but also to to those who have sown a those who only minute number
of
as
good
small
seeds,
as
a
those hair,
or
whose
a
is
a
grain
In
to
the their
will
before
the
throne
of
and, clasping
to
his promise
devote
A speech in praise of Ti-tsang by a mankind. Hsii-k'ung-tsang is followed fellow-pusa named by a final address by 6akyamuni, who enumerates twenty-eight
different kinds of blessings which Ti-tsang
will be conferred upon those who choose last of the for their patron The and saviour. is the attainment twenty-eight of Buddhahood.
The closing
scene
Ti-tsang
assembly whom hands
receiving the
of pusas Taoli
the bring
and heaven
Sakyamuni shows and homage vast of the whole other spiritual beings by
is thronged.
heavenly
Celestial
offerings
of
jewels, and
To
1
showers
of sweet-scented
Lord
Buddha
and
of the modern
The
in 1886.
VIIL]
is
FILIAL
a
PIETY
195
appended
note
to
the
effect
that carved
the by
two
printing-blocks
the ordained brothers," and
work of
"have monk
that
been
reverently
-
Ching
they
hsi
and
his
out
have
carried
this
mother,
hope
that
their
enjoy a
long,
happy,
and
are
life. Inscriptions of this kind prosperous in the reprints to be found very frequently
of
Buddhist
to
tracts
and
books.
It
is
hardly
as
necessary
say that
on
Buddhism does
lays
almost
Confucianism Buddhism
indeed,
root
would
never
have
deep
into Chinese
In Ti-tsang an the case sutra of the soil. inscription of the kind referred to is specially is regarded as this work appropriate, inasmuch in Buddhist literature as a occupying place
in Confucian
literature
Classic
of
Filial Piety.
it
the
commentator
Ch'ing-lien, describes
The
Gospel
Lord
of
Filial Piety
l
as
by
our
Buddha."
The
to
sutra
this high
in which
distinction owing
and hardly
regarded, large
and
typical
example
of
of
influential
subdivision
our
Chinese
of
its
Buddhistic
literature, and
1
summary
Ching.
N
Wo
Fo
so
shuo
chih Hsiao
194
contents
an
TI-TSANG
PUSA
[CH.
dispensing
with
will
justifyus
of
many
"
in
examination those
"
with
pusas
our
to
nothing
name
the
be
cult
(whose
Western books
on
very
will
to
readers)is
Chinese
no
means
be
strange found in
;
many
Buddhism
free
exists is by been
and from
the
error.
has
the ruler supposed, for instance, that he is has even a student of Buddhism of hell," and hazarded the suggestion that he is rightly to be
identified with Yama
"
the Chinese
erroneous
Yenlo.
the
That
these
the
are conjectures
reader
It
of
foregoing
see
difficult to
was
is not
It
arisen.
vaguely Ti-tsang
understood
on
that prayers
of those
are
are
to
behalf
who
to be suffering the
it was
that
being
the
ruler,
or
of the
therefore
rulers, of hell is
named
Yenlo Yenlo
(so it
and
was
assumed)
same.
Ti-tsang
now
and
are
one
the
We blessed
know,
a
however,
that
Ti-tsang
is
pusa,
on
glorious saviour-deity, who visits hell only Yenlo, mercy ; whereas errands of love and
and
king
devils, is himself one of among It is true that a popular title of the damned. Lord and Teacher, Ti-tsang is Yu-ming-chiao-chu
judge
"
or
Pope,
of
the
Underworld
1
"
and
that
another
See p. 147.
JIZO. (Tl-TSANG
PUS
A.)
[Facing /. 194.
VIIL]
YAMA
195
"
King
do
not
of
the
Dark
signify of
he
that hell's
Ti-tsang king
master
or
actually
holds They of
the
mean
position
that who
"
judge.
and
is the
to
guide from
those
look the
him
for
salvation
its torments
conqueror,
for
the
or
Vedic
deity
and and
Iranian
Persia he
hero
was
identified
several
different
divinities
and
was
forces
that
of
A
son as
predominating
of
belief
Vivasat After
he
the earth
the
god
man."
and
appeared he His
the
over
"first
his death
men.
became
ruler
the
the
souls
of
dead
twin-sister Yami,
became In
as
"first
woman,"
ruler
over
the
a
"
epic
of
of the Mahabhdrata,
the
souls
figures
king
that he in
it is in this capacity of hell," and has been recognized by popular Buddhism The
the
story
China. of
of
how
he
came
to
be ago
ruler Yenlo
ruled India.
damned
an
is told human
of
war
thus:
Ages
was
over
the
ordinary kingdom
when
at
Once
neighbouring defeat in a
oath
come
state
he
was
great
battle, and
mighty
that if the powers of the underworld would to his help and the victory, he give him
According
to
a
Brahmanic
and Yami
belief, Yama
was
was
one
of the
numerous
forms
the Earth.
196
TI-TSANG
PUS
[CH.
in agree to be reborn and his followers would hell. Thereupon eighteen generals suddenly made their appearance at the head of a million warriors,
all of
rage
his
side
was
with
soon
terrific
won,
battle
and
the
territory
the
the
forgotten, for the king in his next not oath was born as principal king of hell. incarnation was The eighteen generals became the eighteen minor
were
also reborn
grand
are
palace,
at
always
his beck
happy. his
majesty
on
and call ; but his life is not unmixedly four hours Three times every twenty is seized by a band of devils and
-
laid flat
is then
stream
scorching
open with
frying-pan.
an
His hook,
mouth
forced
iron
throat.
allowed of his
himself
with
the female
comes
and devils
court
for
the
as
a
"twin." which means interpretation, the word shuang to one According ("double ")has reference to the king's alternating
Sanskrit
Yama,
in hell, the torture of the boiling experiences copper being always succeeded by the exhilarating
VIIL]
companionship ing to another
possesses In
are
EVIL
NOT
ETERNAL
197
But, accord
two
Indian
known
female.
the
two
brother as who the denizens of hell. and sister hold joint rule over This literal interpretation of the term shuang has by itself to Chinese Buddhists, not commended
as
Yami,
is usually ignored. the existence of Yami whom According has been to the Buddhists, Yenlo
of hell's chief kings for countless past ages, for a long and a king of hell he must remain But time to come. any other neither he nor inhabitant of that dismal region is regarded as
one
eternally damned.
remember
It is important
that
we
should
that
the
doctrine
utterly repugnant
to
the
Every spiritual evolution. later attain the bliss,. living_beingwill sooner or of Buddhahood, and from this rule the souls^in theory of hell
not
are
Buddhist
not
excepted. This
of
being
so,
we
be
no
there
is
of
spirit
Satan:
the/
are/
these
darkness
men
and
and
pain
women
by
the
spirits of
misery, is not
in utter
but
a
among
hosts
at
will not
foulness and
single soul that last purge itself from all sin and to the light. win its way
there
198
TI-TSANG
PUSA
[CH.
then,
the
task
To
the
believing
by
Buddhist,
undertaken
a
jewel,he
summation annihilation in our seen
the
triumph
of
the have
very king of hell and his devils jointhe saints of heaven in offering So far are Yenlo to Ti-tsang.1 praise and honour that the
and
regarding
Ti-tsang
volunteer
as
they
themselves
to
injury.2 This
fiends towards
are are
implies
only
that
the
very
in
in working their upward way engaged the light, but also that only the wicked temporarily of falling even any danger hands
of
into
the
demons.
Like
the
Lady
in
Milton's
Comus,
man
or
the
woman
truly
virtuous
will pass
and
pure-
minded
through
the
the
saying about Satan's sick-bed ill the devil a monk : would be," etc. repentance has been made of It is curious to note that a very similar observation his in is hell have sworn in torments to the midst of Yenlo, who said he is released from punishment an and born again as a oath that when
1
Every
the
man
fancy, unlike that devil that the will not go back on his
But
the Buddhist
word.
2
vm.l
conceive
utter
BUDDHIST
DEMONOLOGY
199
of
"the
Devil"
towards
malevolence
towards
hatred
of the
God
pessimistic
of of
the
is
the
rest
fallen
"
denizens
hell
are
other
to
an
theory ; but this gloomy eternity of hopeless woe inherited have to (which Christianity seems
from
Judaism) has
demonology
that be
"
no
more
the
existence proof
an an
the
eternal
a
if only
partial
of evil
over
are
not
concerned
in these
pages
with
the
which and adaptations various changes in Japan ; but it is has undergone Buddhism
to
interesting
Buddhist
root
note
that
the
holds
of the
highest places in popular affection and reverence. is Jizo, His Japanese a name wx"rd which
"
merely
sounds of the represents the Japanese in China two Chinese are which characters In essentials there is no Ti-tsang. pronounced
difference between
conceptions the pusa,
of
the Chinese
functions
and
the Japanese
the in
but
Japan
he
is most with one pleasing characteristic which in that country the chief source of his popu larity. He is pre-eminently the protector,
200
TI-TSANG
PUSA
[CH.
comforter, and loving friend of dead children.1 Perhaps a evolved religious reverie has seldom more that the stern pleasing fancy than this
"
of hell, the bearer of the world's vanquisher burdens, the steadfast hero whose duty it is to strive with hosts
of demons and
to
face
the
ghastliest terrors
same
of
the
underworld,
and
most
is at
lovable
of
the of little
time
the
gentlest the
spiritual beings,
tender
playmate
children.2 A Chinese
is the guide
monk
and
describes Ti-tsang
thus
He
during the counsellor of men the passing away ages that must elapse between (Sakyamuni)and the coming of the last Buddha
of the next
(Maitreya). He
mankind
;
across
sorrow
the
earthly life; the path that ways of our leads direct to heaven : the gate that opens upon Another the Way commentator of the Buddha.
observes
1
that
ordinary
well-meaning
men
think
in Lafcadio
account
of
1905). He
gracious eyelids half-closed, and face made the only Buddhist art could have imagined
"
dream
ness
scholar, Mr Tachibana. I should like to draw my reader's attention to a striking passage in Mr A. C. Benson's the semi-allegorical picture of the world beyond The Lord of the Tower the Dawn, grave in his Child of pp. 205-6.
2
book
of
tried and trusted of all the servants of God," who had ' ' "( to endure the most all the pain of countless worlds," proved to be beautiful and gracious sight of all that I saw in my pilgrimage."
the most
Pain,
('
VIIL]
TI-TSANG'S
LOVE
FOR
own
MANKIND
201
their
salvation, and
of
then
others ; but in the puts the welfare of every creature Another before his own. writes thus the
advisability
saving
"
The
great
teacher
Ti-tsang
vow solemn ago uttered a most himself the sins and burdens take upon of all in all the creatures six states of existence,1 he to men that teach and and would exhort hold fast to the true religion so as to promote development Patiently he the of all virtue.
endures
anguish
and
and
toil, for he
2
is greatly
com
passionate
greatly pitiful."
Ti-tsang's chief claims to religious reverence his love for mankind, his willingness to bear are the burdens of all sufferers, and his victorious
descents
tormented into
souls.
or
functions
and doctrines of several religious systems outside China, the Western reader will naturally ask whether there is here any evidence of indebtedness
to Christianity.3
The
general problem
of
possible
5A "
"
'$ ft *
was
S
not
*
an
"
"
2 3
Quoted
in Ti-tsang Pen-yuan-ching
K(o-chu.
article of the Christian faith at the time of the earliest form of the composition of the so-called Apostles' Creed. does not appear in the Creed The descendit ad inferos
tillafter the middle of the fourth century, though the doctrine itself to have been traditional in the Church at a much earlier period. It is quite possible that the tradition was independent of growth and to any The to the source. as theories owed nothing non-Christian
seems
motive
of the descent
been
numerous.
In the
"
Faith
202
contact
TI-TSANG
PUSA
[OH.
religious systems been considered,
between
the
two
great
of East
and we Christianity
Buddhism
a
both
of
stores
common
not
-
only but
to
also to the builders It is very possible, religious systems.1 legends that some of the numerous
creed
makers,
of saviours and heroes into the of one nether world sprang up quite independently in the Such legends are to be found another.
about
the descent
religious and literary traditions of peoples as widely the Finns, the West separated as the Greeks, Africans, Islanders
the
American
Indians,
the
South
nearer
Sea
to
Coming
to
we
have
material,
find
Mandeeans
their Hibil
Ziwa
the hero
descensus ad
have
the words
"crucified,
again the Epistle of
usual theory for the and a other texts)is that Christ's descent was ' ' to the purpose of preaching words which may spirits in prison " have formed has been one the most the basis of what of called beautiful of legends, that of the deliverance of Adam's spirit from the Peter
few
"
"
The
nether
(llth ed.),
legend is
('
Cheyne
the
in
Encycl.
Brit.
of the
earliest form
text,
Christian
compare
a
interpolation in partly
Jewish
and the
adds
that is
we
may
1
parallel passage
where
agent
Michael."
See above, pp. 37-39.
VIIL]
BUDDHISM
AND
a
HINDUISM
203
similar belief was associated Mithraism. Mithras a was as with regarded divine friend of man, a saviour from death and hell, and like both the Chinese Ti-tsang and the
inferos, and
that
"
Greek
But
Hermes
"
^XOTTO^TTO^ or
and Hinduism
Guide
that
of Souls.
we
it is to
India
must
look for the undoubted origin of the beliefs which associate Ti-tsang with the world of the dead. Of Krishna learn that one we of his greatest feats was his descent into hell, where he over threw Yama and rescued
some
of
the
souls
sufferers ; and somewhat similar Havana in the told epic about about
Rdmayana, and
Yudhishthira
in the
Mahabhdrata,
Such
also about
in
made
these were stories as probably embedded Indian before they religious tradition long their appearance
in literary form,
and
it is
scarcely possible to say precisely at what period We to be accepted by Buddhism. they came may however, that the very deep influence remember,
has had
is due
on
the development
was
slowly and surely losing its characteristic features and becoming absorbed into the general system of Indian religious thought, which assimi
lated all that it found
and Brahmanism.1
Cf. p. 24.
204
was
TI-TSANG
PUSA
[CH.
process
know now as religion we Hinduism ; but before that process was complete it would have puzzled many Chinese Buddhist a to say where a and many native of India too
the
"
"
Buddhism
is no China
doubt
ended that
a
and
Hinduism
began
and there
under
the
entered which
had already lost much of its own self-consciousness. While the beliefs relating to the studying divine personages semi various divine or who
-
positions in the Mahayana fail to be struck by the we cannot mythology, frequent repetitions of the same ideas in slightly occupy prominent different forms.
nearly
to
all the
or
We
identical with those will ascribed to others, and the Western mind be very apt to grow impatient at the apparently needless multiplication of divine personalities all this that
or possessing the same very similar characteristics. Practically all that has been said of Ti-tsang, for be transferred without example, material might
alteration to
mercy
to
Kuan
yin ;
even
in his errands
of
lay souls in hell Ti-tsang can is credited claim to no originality, for Kuan-yin kind.1 The with exploits of precisely the same vows taken by the saviour-bodhisats are all very
tortured
same,
and
most
sutras
the
deeds
and
of the
pusas
Bodhlcharyavatara
to visit hell
errands of mercy.
VIIL]
might
very each
MAHAYANA
MYSTICISM
205
easily be applied, with the alteration of to the celebration of little besides names, We should be of the great pusas in turn.
however,
facts
wrong,
these
if
we
were
to
conclude
that
of religious by them to disguise No serious attempt is made between one the resemblances pusa and another:
on
a prove imagination
lack
resemblances
often
seem
to
be given
unnecessary
to
compel
to
worshipper
comprehend
the unity that underlies all external manifestations It is the belief of the of religious energy.
Mahay
ana
mystics
are
that
an
all the
Buddhas
bodhisats
which holds
ultimately
constitutes the who Ti-tsang this belief may at the worship or sacred hill of Chiu-hua elsewhere, but in doing so he will know that through Ti-tsang he is paying
reverence
and One,
to Kuan-yin
and
Wen-shu and
and the
all the
myriad
Buddhas
that
of Wen-shu,
universe. he will praise the holy name that of P'u-hsien, at Puto at Omei
;
comprise
that of Kuan-yin
will know that the real of his worship has been in all cases the same. object These beyond are the reach of conceptions
but he
the
by
of majority
year ascend
of worshippers
-
who
year
beautiful mountain
of the
of object
206
TI-TSANG
PUSA
[CH.vm.
only, for to
and
no
Ti-tsang
mere
abstraction, but
a
powerful
deity who
to
can
and
will be
guide
and
protector
dark
ways
suffering of death.
it is not
humanity, Yet
some
pilgrims bronze
know
that
that
they
in images
to
can
hope
find the
they, while
are
performing
of them,
all the
expected
temple
secret
being
gates
of hell, and
the
possessor
jewel that
his
own
the
darkness
through
as
which
is groping.
or
So long
sin,
or
he
is sunk
in
or
sensuous
delusion,
in
in selfishness,
false
wealth and honours, he will be glare of worldly by all the dangers that beset a blind encompassed man who is wandering guideless in a strange land ; but deep in his inmost there is stored nature (ti)
a treasure (tsaiig)
which,
rubbish
be
need
out
fear
is the
own
for
himself Purity
of his
evil thoughts
and
deeds. of
of thought
is Ti-tsang's
staff, and
jewel, strength
are
character
is his which
these
the
weapons prevail.
against
the
gates
"The
dead
own is
no
hell
that
heart.
other If
than
by the judges of the is ruled the hell that is within your be hell within no there your
of the
heart,
for you
dead
will
have
no
hell
[From
The Heart large
or
the
Yii-li-chih-paoJ\
at
character
the
top
stands
for
Mind.
{Facing
p.
206.
CHAPTER
IX
THE
PRINCE-HERMIT
HIS
OF
CHIU-HUA
AND
SUCCESSORS
AT
it
the
was
commencement
of the that
foregoing
was
chapter
patron
has yet
mentioned
of
Ti-tsang
but
the
divinity
been the
Chiu-hua-shan,
to
nothing
said pusa
indicate the
two
any
connection The
between
and
the
mountain.
is
soon
story
which
associates About
our
era
a a
told.
the
middle
of
the
eighth
century
of
certain native
to
foreigner
of
a
named
Chin
named
Ch'iaoHsin-lo
chio,1
country
(according
came
the by He
modern
sea
was
Pekingese landed
man
sounds),
the
coast
to
China
and
a
on
of
Kiangsu.
of
wealth
for
a
and
was
consequence
a
in
of the
his
own
country,
he
prince of
no
royal
house riches
and
near
rela
tive had
ment
king;
but
deeply
better Buddha.
may in
religious, than
It
be
and
who
a
for
nothing
of
to
was
become in
disciple
1
the
guise
of
was
translated
"Lofty
was
Enlightenment/'
we
religion ; Chin
what
should
call
his
207
208
THE
PRINCE-HERMIT
OF
CHIU-HUA
ix. [CH.
humble
about the his native land, his year 741 he set out from to the holy only objectbeing wander among China of central mountains until he should
monk
Buddhist
that
in
or
have
some
the
good
of
fortune
to
find
among
to
them the
His he
-
home
peace
a
in
which
spend
life of
was
soon
-
contemplative No made.
the
he
hua
loneliest himself
and
recesses,
through
tangled
the
this secluded
contentedly, for companionship, and dependent the wild herbs of the hillside.
he was from mankind, separated by beings not order; neglected of another his companions were spiritual beings and pro
tectors,
and by by
a
we
are
once
he
was
was
bitten tended
venomous
a
wound
fairylike
of
creature
healing
a caused issue to
By
degrees
the
fame
of
the
recluse
spread
far and wide among the people of the neighbour Chuing plains. In the year 756 a man named ko Chieh and a party of friends from the district
in his mountain retreat, and city visited him hut in the stone found him sitting meditatively he had built for himself. Looking^into which
ix.]
his
THE
HERMITS
DEATH
209
found but a they nothing cooking -pot handful of what to be white appeared clay and his only fare. Touched boiled millet at this
"
and feet,
more
imploring
him
with
tears
to
treat
himself
to provide him with generously and promising better place to live in and an a of endowment land. They Later were as good as their word. some on, a was one of his admirers, of whom
man
named
Sheng
beautiful
among
men
few
of his
own
country
exile. of ninetythan half
him
at
into voluntary
He
died
nine, having
a
in
794,
the
The century. spirits of the streams and peaks his loss, for we joinedhis disciples in mourning
are
of his death
a
there of
moan
was
heard
ing
sound
not
death
the
the
monks
and
hermits
discovered
master's
their real secret of revered identity. Three years after his decease
was
the
coffin be
might
in order that the remains opened deposited in the tomb that had been
to
receive them
no
showed that
trace
a
of
living
A
o
210
THE
PRINCE-HERMIT
OF
CHIU-HUA
[CH.
however, happened, the thing strange when body lifted up : for the bones gave forth a was like the rattling of golden sound chains. Re membering
a
passage
the
in
their
a
sacred pusa
books
lifted or the fact that when touched they give forth the sound of rattling chains, the that their monks realized for the first time indeed divine ; i was they master when and
by reflected
on
which known
tells how
relics of
may
be
the
boundless
love
and
tenderness
loving
was
and
felt assured that he could other than an incarnation of the belief This Ti-tsang. pitiful pusa they by the miracle which saint had been
took
confirmed body
after the
of the new came tomb ; for out of the ground a tongue of fire which curled itself upwards for a long over time suspended remained
the
grave like a flaming aureole. Miracles apart, there is no to doubt reason a that Chin Ch'iao-chio was real person, that he a was native of a country called Hsin-lo, and
that he spent
on
many
years But
of his life
as
hermit
Chiu-hua-shan.
of Hsin-lo ? few
1
European
There
seems
similar superstition with are told, for example, that regard "a had bones been Pascal Baylon the after sacred noise of enshrined, be heard a from the and clatter could within relic shrine every time
to the bodies of Christian saints.
to
have
been
somewhat We
the
Host
was
raised above the altar, as if the (Yrjo Hirn's walls of the chest"
bones
had
knocked
The
Sacred
Shrine,
ix.]
have
was
KINGDOM
OF
HSIN-LO
211
mentioned
a
the of
prince
he
is of
erroneous,
though
may it
the
part
Europeans
find that
be
has
we when by native
scholars.
An
of
examination and
the
historical
of various
-
records
stone
Chiu-hua
tablets
preserved the
scrutiny in the
that
as
mountain
fact
the
prince's
described Hsien-lo
name name
Hsin-lo
(Sf $1)
is is
and
sometimes
as
(i" f|).
for Siam of
a
Hsien-lo
;
Chinese
Hsin-lo
forgotten
of south-eastern
Korea,
of
which
the
the
tenth
century
Christian
A it
a
perusal
of the
inscriptions and records makes hua was the recluse of Chiu not
-
Siam
of
but
native
or
of
the the
Korean
kingdom
Hsin-lo
(to adopt
native
of the Chinese pronunciation characters)Sil-la. from the careless The confusion obviously arose Chinese monks ignorance of some or ness of the
Ming heard
eastern
was
and
Ch'ing long
dynasties extinct
of the Korea,
an
never
south
assumed
erroneous
that
or
the
word
Hsin-lo
variant
merely
old-fashioned
of Hsien-lo.1
That
to
1
no
China
The
matter
prince from Siam could have travelled is sufficiently in the eighth century
is sensibly discussed, and
x.
correct
conclusion
come
Zff.
THE
PRINCE-HERMIT
OF
was
CHIU-HUA
not
[CH.
obvious from the fact that it later period that the southern race succeeded in establishing
we
now
till a much section of the Tai a kingdom on what The mainly great the
know
as
the
Gulf
of the
of Siam.
race
southward
movement
was
in result of certain important political events China, which did not take place tillthe thirteenth it is hardly correct to speak century, and of a
kingdom
later.
A
of Tai have
Siam
until
about
hundred
years
prince
probably which
was
at that time
race.
real place
his
as
own
surname,
or
Chin
Kin
of origin is to be which is given in all the records if we turn to the (ife). Now
princely found in
kingdom of Sil-la, scanty annals of the old Korean indeed the name find that this was we (pronounced Keum
in
Korean) of the
line
of
kings
occupied the throne at the very time when to Chiu-hua-shan. Ch'iao-chio is said to have come
Further, records it may be observed
who Chin
that
the China
monastic
of other
parts of
Central
frequent ample evidence that there was between the Buddhists of Korea and those by China; was and the recluse of Chiu-hua
means
contain intercourse
of
no
the
take
up The
last native of Sil-la to his residence in a Chinese monastery. beginnings of the kingdom of Sil-la
first
or
the
are
ascribed to the first century B.C. states, of the three ancient Korean
It
was
one
the
others
ix.]
being Pai-chi,
KOREAN
or
KINGDOMS
213
Paik-chyoi, house
and of of
"
Kao-chli-li,
or
Ko-ku-ryo.1
ancient
time
as
The
Chin
king
was
of
hear
of that
the
the
year
262
Keum-mi-chhu.
find that by year 668 we Sil-la had become the most this time powerful state in the Korean peninsula, for Paik-chyoi had
Coming
to
to China, extinguished after its submission had recognized Sil-la as its suzerain. and Ko-ku-ryo family was The Chin or Keum in still (or
been
again)
possession of the throne in the seventh and eighth reigned centuries. Chin Li-hung or Hyo-syo-oang from 692 to 701, and his brother Syong-tok-oang from
702
son, was
to
736.
If
our
hermit
were
one
a
really
of
king's
monarchs tok-wang throne, year
it
is
these
son
of Syong-
named
ascended
the
last
but
only
years.
The
the very year in of his reign (741) was Chin Ch'iao chio is said to have started which his life-long exile. The kingdom on of Sil-la
-
exist, with varying fortune, till the the fifty-sixth king gave in his year 935, when submission to the monarch of a united Korea. From the time of Chin Ti-tsang (asour royal continued
to
recluse records
is often
named)
to
are
the
present
time
;
we
the of have
of Chiu-hua-shan
continuous
but
the
only
two
1
previous
scanty
history
thousand
Pai-chi and
years
ago
seem
adepts of to have
sounds.
Pekingese
THE
PRINCE-HERMIT
OF
CHIU-HUA
[CH.
it as a spur of the Huang mountain, regarded which lies to the south, and which, with its thirtysix haunted peaks and its hot springs, has always
had
"
great immortals."
the
home
of
Taoist
Emperor travelled
named
Huangthither
ti
in his
to
have
the
wizard
same as
Fou-ch'iu, moved
"
that which
him
the other mountains This was a mastery of the secret of longevity. dates of those pursuit in which, if the Chinese remote ages are to be trusted, he met with very
and
visit Omei-shan
creditable
success,
for he
reigned
some
for
hundred
(accordingto
authorities)
Among Chiu-hua He
became
without dying. other distinguished Taoists who visited is Tou Po-yti, who lived about 100 B.C. district magistrate of the neighbouring to govern in the people set himself
city, and
accordance
On with the precepts of Lao-tzu. one a-fishing and caught a white occasion he went dragon, which he promptly released. The dragon's gratitude
was
such
that
Tou
became
endowed
powers, and at the end of his long with magic life the white dragon came and carried him off His daughters two Paradise. to also attained into a by transforming immortality themselves pair of wild Still more
in ducks and famous
century
the
fourth
He
to
was
in
mountain
mountain
ix.]
WIZARDS
AND
BUDDHIST
MONKS
215
in order to pry into nature's secrets and to collect the ingredients of the elixir of life; but he found P'o-tzti, the name time to write, under of Pao
a
curious
marvels,
Taoist
of the
or hsien-jen,
rishi. mountain Yet another Taoist expert who visited Chiuhua in his rambles Kuo-lao, of the Chang was seventh
a
and
noted
select company
are who legend.1
very
lived at Chiumonk who hua is said to have been one Pei Tu, a pilgrim He from, and the native reached of, India. in the year 401 of our era and erected mountain
The
a
first Buddhist
small
name
hermitage.
the
say that
the
it
authorities differ as to Some and situation of this building. founder styled it the Chiu-hua-ssu, and
to
Our
its name gave subsequently Others say he chose the name mountain. it was already that of the mountain.
said that recognized
in
the
the
year
780
the
Throne
the
weight
the
of authority
territory
supports
(at present
was
There
is
hill in
Weihaiwei
British Chang
mysterious
pan-pi-shan,
the
"
216
THE
PRINCE-HERMIT
OF
was
CHIU-HUA
no
[CH.
view
and
that
which
this day
remains restorations)
on
principal
the
means
mountain It is by centre of the cult of Ti-tsang. Yu's impossible, however, that Sheng religious
was
house
the
monastery
built
on
the
site
of
an
older
half centuries a three and which, Pei Tu. earlier, had been the home of the monk Thus both we truth, and contain stories may far wrong if we be not conclude shall perhaps
hermitage
that though
the
Buddhistic
history
of Chiu-hua
to owes the year 401, the mountain goes back incarnate its sanctity mainly to the fact that an it as his dwelling-place the about chose pusa
middle As
of the
to
eighth
name
century. of
the
the
mountain,
the
best
which Mountain
Chiu-tzuwas that the old name the may possibly be taken to mean of the Nine Philosophers," and per
a
haps
contained
reference
to
the
row
of
peaks
crown the summit of the range and give which it a fantastic appearance when viewed against the The alteration of sky-line from the plain below. Flowers" is to Chiu-hua the name "Nine
"
"
ascribed
to
the great
T'ang
seems
dynasty
to
poet
paid
Li
Po
(eighthcentury) who
visit to
have
his first
the mountain
not
long
before
the arrival
ix.]
THE
POET
AND
THE
HERMIT
217
Hsin-lo. appears
written
The
by
Li
caught sight of the peaks from Yangtse River and likened them petals of the lotus.1 is a tradition There
Po
he
the
the upturned
to
the
effect that
the
great poet and the Korean recluse met on long talk and ramble a and had many A Chinese
Chiu-hua together.
much
that would
"
this story with essayist has dwelt on delight, and quotes a proverb to the effect Meng between Chuang a and meeting be
a
sight worth
the
looking
at."
Chuang
and
and
B.C.
Meng Mencius,
An
to
were
of
the
Englishman,
himself
Ben
Rare
similar mood, might picture between Shakespeare a meeting and " know We Mermaid." too at the Ti-tsang
to
to
little of
statements
Chin
as
justify any
or
positive
his intellectual
Po
conversational
to admitted brilliant most
Li
is universally
produced,
in his company must mountain ramble been an exhilarating experience even for a saintly Po to himself had no recluse. Li pretentions sainthood, though he is best known
one
and have
to
It should be mentioned is that the authenticity of the poem dispute, and it is excluded from some not beyond editions of the poet's It will be found in the Chiu-hua-shan-chih, viii.2. works.
1
218
THE
PRINCE-HERMIT
a
OF
CHIU-HUA
[CH.
"
brother-bard
"
the
Banished
by
:
his
the
a
"
Inspired
before
Drunkard
and
for Li
poet
the When
"beaded
he
was
little boy, it is said, he had a dream that from there burst forth sweetthe tip of his brush -pen who is qualified to judge scented flowers.2 No one came of Li Po's poetry will deny that the dream
true
and
are
immortal.
Chin
the
himself
is said to have
wielded
essayist with very poet and by the recluse creditable results.3 A little poem It consists is preserved in the annals of Chiu-hua. pen
of
an
both
who
eight-line stanza, and is addressed to been his faithful servant had long
on
boy and
to the of the boy's return of the plains. In English prose the gracefulness of the original is lost, but its general be expressed thus : sense may
the
eve
"
"
Lonely
stillis the life of the recluse, and Bid farewell, my boy, for home.
hermitage,
H. A.
and
then
leave the
words
This
is Professor
tse hsien.
story is told of the fifth-century poet Chiang Yen. This fact is in itself sufficient to dispose of the theory that he was It is highly improbable to China Siamese. that a Siamese who came
2
The
same
as
learned
as
the
essays and able to compose Korean by a were native scholars ; whereas worthy of commendation have been taught classical Chinese in his childof high birth would hood, and would probably speak the language with perfect fluency.
to
be
ix.]
heights
been
PILGRIM-ROUTES
219
have
for ever. Your delight has of Chiu-hua in the games and toys of childhood, and you loved to build golden castles in the yellow
But
now,
sands.
the stream
you
reflection, and
in you fill the water-jar when longer try to catch the moon's no in the the bowl when you wash
no
more now,
to
Go The
and
flowing mists
are
tears.
and
clouds
gone." There
are
several pilgrim-routes to Chiu-hua, but the nearest from which the Yangtse port on it can be reached is Ta-t'ung, in the prefecture of Ch'ih-chou.
comes
down
broad
and
navigable for small craft for several miles. After boat at a point near leaving our the hamlet of Ch'ien
that
-
chia
lung
we
find
ourselves
on
path
winds
through
cultivated and
shan
("Happiness and
on on an
-
building
way be of and
seen
our
route.
Opposite
the left side of the pilgrim's path will image of Ti-tsang. Beyond the village
-
Kuo
ming
and
to
kai
a
there
are
several
Buddhist temple
temples,
belonging
1
also
The
meaning
content
no
longer
far-offhome
pond
childish amusements. on ; and the moonlight the waters have ceased to interest him.
of childhood He is thinking
and
is
and
220
THE
PRINCE-HERMIT
OF
CHIU-HUA
-
[CH.
leaves Ta t'ung in the traveller who to stop for the find it convenient may morning the night at the village of Miao-ch'ien-chen, near
The
base
of the
monasteries on the mountain is a market itself. Miao-ch'ien-chen village with It practically bridge. a three good -arch stone forms one village with the place called Shan-ken
one
found
in
of the
("Mountain-base
The
"
).
September lasts from to pilgrim-season November, which is a pleasant time for travelling Those in the Yangtse who visit the valley.
mountain view
as
students
of
Buddhism,
or
with
the
idea of how the popular of forming a correct forms of Buddhistic belief find expression, should
certainly
choose the
pilgrim
season
for
their
journey,though
inns and
country
southern Azaleas
they
temples
for itself is attractive at all seasons, is rich in trees, plants, and flowers. Anhui
and
rhododendrons spring,
and
-
are
among
the chief
glories of the
and
the
beautiful
tints of
the
are the pride of the maple densely hua itself was once
as
well as its southern Among the trees still well wooded. on or mountain plain, or on both, are
its valleys,
the evergreen
oak, the chestnut, the camphor, and coniferse of many varieties. The graceful bamboo, a source of inspiration which has been so constant
CHARM
USED
AT
CHIU-HUA
WHEN
OFFERING||PRAYERS
[Facing p.
_"
220.
FOR
OFFSPRING.
ix.]
to
THE
TEA
OF
CHIU-HUA
221
; artists and poets in China, is very common in terraced fields ; and the tea plant rice is grown flourishes in many a them monks valley. The
selves cultivate a special kind of tea which, accord ing to tradition, was from Hsin lo by brought
-
Chin
Ti-tsang.
They the of it
take
put
name
it up
in rectangular tin
mountain,
canisters bearing
large quantities
are
of the disposed
as
and
it home
of annually to a highly-prized
(which
as one
It of their visit to the holy mountain. be mentioned that the cultivation of tea used to be regarded as a magic herb and
of the necessary
ingredients
of the Taoist's
of the
elixir of Buddhist
is life)
favourite
employment
the village of Shan-ken is called the original First Gate of Heaven.1 In the small village of Lao T'ien is a large ancestral
beyond temple the Wu
of the Wu
Wu-hsiang-ssii
-
we
pass
of the
hsiang
Monastery.
to
It
is usual
for
large
at
have
branch
or
establishments
the
mountain
in the neighbouring
view
plains, of business
and
of
or
matters
connected
to
revenues
partly
the
applied
to
such
subordinate
houses.
1
Ku
T'ou Tien-men.
222
THE
PRINCE-HERMIT
OF
CHIU-HUA
[CH.
well-made
up
monasteries
pilgrim's path, which winds all the mountain-side, passes by so many that a list of their and hermitages
be wearisome to names strange-sounding would Let us confine our attention, the Western reader. feature of some then, to those which present
regretfully admitted buildings on no that there are really ancient destroyed Chiu-hua, as all the monasteries were by the T-ai-p'ing rebels during their devastating
special interest.
It must
be
march
1850
now
through
to to 1864.
be
1865,
seen
central China in the terrible years Nearly all the monastic buildings have been built on this mountain though
since
and
the
old
names
of the
monasteries were preserved, and the ruins made use of as far as possible in the process of restora doubt tion, there is no that the architectural
and
have been artistic glories of the mountain Some tablets, of the old stone sadly dimmed. intact, but these with their inscriptions, remain
offer
but
slender
compensation
for
the
many
buildings and
were
Hung
articles of value and beauty which by the ruffianly armies of totally destroyed The name Hsiu-ch'uan. which that furious
era
But, alas 1 of Perfect Peace." in establishing the only peace which he succeeded his sorely stricken countrymen was the among
-
peace A
of
desert. which
temple
is well
situated
close by
ix.]
"HALF
WAY
TO
THE
name
"
SKY"
223
"
bridged stream
of the
of the
Temple
of
Great
Bridge,"
may
or
the
First Gateway
Contemplation,"1
of
be said to mark of
the beginning
The
we
the
real ascent
the
mountain.
at
first
of importance
"
of
Sweet
Dew." of
which 2 It was
a
arrive founded
-
the
a
suggestion
named
nature
loving
In
pilgrim,
by
monk
the
con
it secured
a
right of
can
be
exercised
only
After its destruction received an officialdiploma. by the T'ai-p'ings in 1861 a monk Fa-yuan named built a little hermitage on the old site, but the
monastery
was
not
It owed
its
restoration to the unremitting exertions of a monk Ta-Hang, in 1898 went to Peking to named who enlist the without Above
known
as
some
imperial
success.
"
sympathy
in
his
work
"
"
not
the the
"
Sweet
Dew
Monastery
is
a
3
rock
Rock
is said to
have
"
One
temple
after
a
temple
is named Pool in the vicinity.4 The next is the Shen-hsiu-an, with a pavilion named
which we Dragon's
now
reach, and
which
Pan-hsiao-t'ing
there
1
"
"
Half
to
way
to
the
sky."
Here
is
shrine
or
the
Ta-ch'iao-an
Ti-i-chfan-meii.
Kan-lu-ssu.
Ting-Hsin-shih.
Lung-cVih-chfan-lin.
224
TEE
PRINCE-HERMIT
an
OF
CHIU-HUA
[CH.
(shan-shen) with
by
one
interesting modern
a
inscription
Chou
Pin,
Confucian
liberal-minded
the Buddhistic
and
was
co-editor
of old," he tells us in this inscrip tion, "the of the land gods and grain had had names, while those of the hills and streams Thus Kou-lung no names. tilled the soil and Chu Ch'i But the they sowed and crops.1
"
In
days
their work through the performed it was labour, hence from men's men
derived their
names.
medium
But
streams
that flowed
of they and
hills reared
ance
of
were
men
there
and
1
their crests before the first appear in the world : therefore, though always spiritual beings in the hills
these
to
streams,
Kou-lung,
were
nameless
was
spirits."
son
according
came
legend,
the
of
mythical
ruler,
the
and the of soil," Hou Tfu, with god Chu is supposed to have identified. correctly, Emperor Lieh-Shaii or Shen-rmng (2838
''
"
Kung-Kung,
to be associated
been
the
son
was
or
under associated in sacrifice and Ch'i was Ku-shen. the son and B.C.),
(2436B.C.), and
has been
(1766-1122 B.C.).
similiarly associated Shang dynasty, the rise of the Hsia, so did superseded
of the Chou dynasty, which to Chi, who consequently
The emperors take the place of Chu. Shang, the traced their descent succeeded
maintained generally
his known
religious Hou as
is He Chou the rulers. position under Chi, Ruler this name though of Crops,
Ch'i is by right only to the deity with whom In ordinary language, as in the minds of the sacrificiallyassociated. Chu, and Chi are actually identified with people generally, Kou-lung,
should
apparently
belong
The passage in the text is an example of grain. in The matter is ably discussed by M. Chavannes : to his Le T'ai Chan (Paris the God of the Soil appended
520-525.
1910).
ix.]
He
CONFUCIAN
HOSTILITY
225
then goes on to discuss the rivalry and hostility that have the relations between characterized Buddhists Confucians, and and tells a story of disgusted the Confucian an eccentric monk who
scholars of the district by hanging up a pair of scrolls in his temple bearing an inscription to the
effect that the
no
man,
tutelary the
deity
other
than
famous
had and
Yii Yii.1 As Han essayist, and poet, Han been a determined of Buddhism opponent a the strenuous supporter of Confucianism,
was
monk's
regarded made
to
as
highly
improper.
the
were
the
scrolls
seem
to
have
been
known
to
the
author
monk
of
inscription
that
the
the t(u-ti or
local
god
current
was
only popular
widely
every
have who, is a
patron
2
divinity,
but
is nameless
there
regard
a
manifestation
whom
1
of
all t'u-ti
This
name
are
it is
the
curious
is
one
of the most
China.
2
Han
an
For
Yii lived 768-824,, and was canonized account of village t'u-ti in Shantung,
see
Dragon
in Northern
China,
pp. 371-377.
P
THE
PRINCE-HERMIT
OF
CHIU-HUA
[CH.
fact
that
in has
many
come
parts
to
personage
Yii. It was way, with Han certainly unexplained on the part of a Buddhist monk rash, however, boast to an open of the fact that the make hated Yii, who Han in his Buddhism famous
the tutelary obliged to become of the site of a Buddhist monastery guardian be surprised not need after his death ; and we an that the Confucians made example of him. lifetime, had
been
The
to
a
remainder
reasoned
as
a
of the
inscription defence
is devoted of
and
temperate
Con
claims
fucianism,
guide
which,
of life, against
the
made
of Buddhism,
says
our
if they
were
society. insistence
ships and
so,
good, bases of
with
its
the sanctity
of the
human
relation
husband (ruler and wife, parent and subject, for social stability. Not only makes child),
but
Buddhists
ethic
even
themselves while
are
dependent
try to
on
Confucian
they
supplant and
Confucianism.
By
abandoning
the
world
its ambitions, and by extolling the exercise celibate life, the Buddhists
merits of a influence an
be if not obviously would checked, which, disruptive in its effects on society ; if Confucian in the State, the discipline were not maintained
moral
and
The
hostility
Con
is
fucianism
recoils
Buddhism
itself, which
ix.]
CHOU
PIN
ON
BUDDHISM
227
rejecting
Confucians merely
system
its
own
sources
who
refuse
to
cutting
themselves
they
can
religious
as
which and
take
no
or
leave
they
choose,
which
is in
wise Buddhists
really necessaries of life. Moreover, is universal in its appeal, Buddhism Confucianism is to say, the to That the few. only speaks become Confucian, might world whole and the world all the better for having done Buddhism so ; whereas aims at isolating its own leaving the rest of the world and adherents would
be
Who feed and clothe would outside its fold. if there were Confucians no the Buddhist monks if all became left? And monks and celibates, be the fathers and mothers would who of the Buddhists of the future ? Such, in crude outline, is the argument of Pin. It is not the scholarly Chou original, for similar views have been urged by Confucians of the past, but
a
summary
of
some
of
the
reasons
always really
prevented
Buddhism
from
national Buddhism
against
take
a
account
of
the
has
message and
for laymen
man
well
as
for the
monkhood,
that
does
228
THE
PRINCE-HERMIT
OF
CHIU-HUA
[CH.
Chinese
not
live by
Buddhist,
alone.
not
The
mysteries unsolved.
as
of
those
well
as are
a
takes
Confucian institu
virtues
inculcated celebate
in his books.
seems owes
The
tion of with
monkhood
man
inconsistent
to his family,
with
the
rearing
the
ancestral
apparent
than
real.
No
to is allowed ordination accept unless he has obtained his parents' consent, and very few
men
will seek
admittance
of
to
monastery rites
the
the
ancestral
unless of his
It
son
already in China
"
provided for an
for.
only
is
to
he is already
should
be
added,
however,
that
con
Buddhists of the ordained siderable proportion the monasteries of to-day entered of the China therefore, be as cannot, said to children, and
have The adopted motives
to
are a
personal
are
choice.
impelled Buddha
sometimes
the
fulfilment
account
of
religious poverty.
of
extreme
It
seems
probable
ix.]
that
and
or
PROSPECTS
OF
BUDDHISM
229
era
the
of
progressive
in will
China
sooner
the
later
of popular the
effect for
to
a
education of
extinguishing monasteries,
whether
reserve
the it
supply
will be
of
children
the
and
interesting
possesses it
to
observe
Buddhism
to
reason
enable
to
meet
difficulty.
outlook
the for
believe
that
is
not
hopeless, education
provided
are
developments
a
secular
met
by
and
revival
of learn Buddhism
ing
makes
in
a
the
monasteries,
and
provided
serious
continuous
and
effort to identify
as
itself with
the
moral
intellectual,
a
well
as
artistic, interests of
progressive
CHAPTER
MONKS
AND
MONASTERIES
OF
CHIU-HUA
RESUMING heaven
"
our
ascent
from
the
by
"
Half- way-tomonastic
to
pavilion,
of
no
and
passing
several
we
buildings
Ch'i-yuan famous Buddha
In
come
the the
to
Monastery, park
by and
after given
prince
of
disciple Sudatta.
the
reign
Chia-ch'ing greatly
(1796-1820)
under
the
a
monastery
prospered
the abbot
of
rule
of
named of
Lung-shan. eighty-four,
high
and
This in
died
at
view
for
his spot
life and
reputation
and
sanctity dead
his
disciples
and
set
so
embalmed
it
gilded
in
his the
body,
up
in
shrine
he
monastery
temple,
that
the
in death
might
continue he
to
preside
so
over
religious
in
services which
There the
had
long
conducted of
comers,
life.
wizened
be
awe
features
by all
the
dead and
monk
are
are
still to
with
The by
seen
regarded
year.
by
countless
we are
pilgrims
told,
was
every
utterly the up
destroyed
p'ing
rebels,
was
but
set
gilded
mummy
escaped shrine
as
injury, and
again
230
in its old
CH.
x.]
as
BUDDHIST
MUMMIES
231
soon
the
was
buildings
had
been
restored. the
The
of
restoration
a
exertions
zealous monk
says
Ta-ken
("Great Root"),
himself
no and Buddha's
who,
a
most
the
to
be
less
own
very exceptional in the enshrining of the preserved body of the old abbot Lung-shan, for this procedure has been adopted
was
There
nothing
in
many
the
case
parts
ancient of Buddhist
of
and
revered In
monks
most
in
cases
China.
thing of
shock
that
ordinary pass for an and it is with some the Western visitor learns for
(or sometimes
discovers
objectbefore
man.
him
was
once
the
of
living
not usual, though universal, method of disposing of the dead bodies of ordinary monks is by cremation. The practice of mummifying
The
and and
one,
exposing
the
bodies
of
distinguished
a
is
highly
abbots disagreeable
extinct.
are was was
it is hoped,
become
In
bodies the
manner
of
the
Grand
Lamas
preserved
described,
and
it
possibly borrowed,
that
Tibet
that
seems
the
to
practice
no
there
be
the
is of great
robed and
antiquity
evidence in China.
Embalmed in
and
the
attitude
Lhasa
and
of a Tashilhunpo
exposed
to
public
232
MONKS
AND
a
MONASTERIES
[CH.
their
in
a
veneration
death, gilded and
for
each
or
tomb,
is thenceforward that
was
regarded
previously
with
the
same
reverence
accorded
to
the
embalmed derives
body
and the
Here
the Vow
Ti-tsang-pen-yuan-ching
"
Sutra
to
of the
allowed demand
come
to
the
place
Ti-tsang of water
a
was
cured
to issue from
as
Spring
of the Wateronce
there
one
stood
of the
chief
of
remains
scribed stone. he paid his memorable dwelt when After Chiu-hua. 762, the year of death,
became
1
though nothing mountain, in of an of it but the fragment Here it was that the poet Li Po the visits to the poet's
the
a
cottage
was
total ruin.
iv. 611.
neglected In course
reader who
and
of
gradually time
grass
is interested in this curious may also be referred to a valuable paper by Dr W. Perceval subject " in Yetts entitled ' ' Notes on the Disposal of Buddhist Dead in China
See E.R.E.,
The
709-725).
x.]
grew
MOUNTAIN
over
CLUBS
AND
COLLEGES
233
the
but
to
be
used
as
named
a
Chang;
man
the
district-magistrate,
-
of
Ts'ai Yuan lung, caused the named Having to be excavated. discovered the ground foundations of the poet's cottage, Ts'ai proceeded culture
to
erect
or
on
the
same
-
ground for
kind
of scholars'
club,
meeting
place
students
and
It
poets
was
artistic tastes.
T'ai-po
Establishments found
some
on
of of
or
were,
to
be
;
many
China's
famous
mountains
attained
numbers
-
great
of
celebrity students,
were
large
mountain
some
universities
often
the
resort
of
of
the
men
most
distinguished
artists, and
flourished
underwent
the
most
The
of
buildings
which
The college
1476
treat
Li
with
any
they
showed
to
the
than
and
nothing
it when of ruins.
a
had
worked
arrive at
of
famous
mountain
-village chiefly
consisting
1
shops
was
and
the
booths,
of the
which
White-deer
exist
Grotto,
The
most
College
Lu-shan.
234
MONKS
AND
MONASTERIES
[OH.
solely
for
the
images,
and
such
carry
miscel
away
articles
visitors like to
of
souvenirs
are as
their
and
pilgrimage.
numerous,
various
those
a
The
only
palmists
show by
their
telling of
the
of
a
rule,
in
and
hearing
spectators and auditors. Of several monastic situated in the immediate the most monastery, foundation
ous era.1 were
buildings
and
temples
important
as on
is the have
we
is
the
oldest
history Whether
continu
of
our
Sheng
Yii
and
or
from
between
now
be
determined.
tsang.
time.
many
is made
See p. 215.
CHIU-HUA-SHAN.
(From
the
north-west.}
CENTRAL
CLUSTER
OF
MONASTIC
the Eastern
BUILDINGS,
CHIU-HUA.
(From
Ridge.}
{Facing p.
234.
x.]
IMPERIAL
PATRONAGE
and
(1573-1619) went
with
favour
another distinguished monk in the reign of Wan-li who Court to was received and
not only who emperor, title scrolls for some of the temple presented buildings, but on robes purple also bestowed
-
by
the
Liang
zealous
yuan patron
himself.
This
in his of Buddhism, that a new edition reign and under his patronage of the whole scriptures was of the Buddhist published.
to
was
Sets
of this edition
were
presented
centres of the empire, great monastic A special including the "Four Famous Hills." buildings the main pavilion was erected behind for the reception Monastery of the Hua-ch'eng
all the
had been to Chiuof the set which presented hua. In the eighteenth century the monastery K'angby imperial notice. was twice honoured
hsi in bearing
1705
the
an
autograph
"
scroll
holy region
scroll
was
buildings
the There
by Liu
were
Library1
cannot
a
Wan
any
intact.
was
"
of be
preserved
named
miracle,"
remarks
recent
on
writer
observe
Han-fang,
satisfaction had taken
who
that
goes
to
with
evident who
the
-
rebels
were
burning
defeated
with
Tsang-chincj-lou.
236
MONKS
AND
MONASTERIES
[CH.
immense
River.
before
"
justicevindicated
restoration
not
men's
The
was
of in
the hand
Hua
ch'eng
Monastery
put
till 1889.
Opposite
to
the
monastery
is
fish-pond, by
have The
a
been
Yi'i.
majority
pond
a
said Sheng
possess
to
monasteries is intended
practical illustration of the Buddhist Thou commandment, shalt not take the life of It is regarded as an act any living creature."
afford
"
of merit There
to
are
supply
the
fish with
to
ch'eng,
but
to
special
reference
is
adjunct of
the
most
glory
"
and
the
Ju-shen
Mortal
Pao-
This temple
remains
"Holy
and of
Palace
tomb
of the
Body"
the
the
before
whose
gilded
image
every
incense year.
is burned
by
thousands The
of pilgrims and
prayers
vows
uttered
by the pilgrims
when
they
reach this shrine, and the ceremonies by them by the monks or on their they of various kinds, but chiefly
death and the
next
world.
of
a
He
who
wishes
or
to
pray
for
the
soul
lost
parent
other
relative obtains
from
the
monks
(in
x.j
return
PRAYERS
TO
TI-TSANG
237
for
on
small
donation) a
a
sheet
paper,
or
to
which both Ti
is printed
-
tsang
and
prayer Amitabha. of
of yellow to Ti-tsang
Blank and
spaces dates.
effect:"
are
insertion is to
names
The
of words
the
following
We
pray
that
.
you
-
will have
"
the soul of the who aged day of the year, and whose soul has now has taken leave of its earth the rejoined -life and immortals. Alas ! time passes all too quickly. We turn to the loved our thoughts when weep
,
on
you to take him from the place of pain and to lead him to happiness. This day, the have carried out day of we
one
we
-
have
lost.
We
implore
We the proper ceremonies on behalf of the dead. implore that he may be admitted to joy and peace be born again into the until such time as he may world of men. implore you to When suppliants
and
set
In the
save
name
of the Buddhas,
we
the
form
duly image
kneel
before
The
written
prayer
passes to the
the
the point of view of like the un multitude, who, little of every religion, know
less about the spiritual meaning under lying the formal doctrines of their faith, Ti-tsang
238
MONKS
a
AND
MONASTERIES
[CH.
who,
is simply
if suitably petitioned, will procure the release of souls from hell, and will set them on the path that leads to heaven. The Amitabha's of great main
god of the
dead,
object
numbers
is, therefore, of pilgrims to Chiu to offer prayers to Ti-tsang that he will manifest dead. his love and pity towards their beloved
-
hua
It will be
that
the
circumstances
are
kind though
more
that
give
the
far
ordained
we
Buddhist
not
"priest,"
need
surprised
not
to
find that
the Buddhist
themselves
masses
as
clergy have
be
is to and the divine beings whose sympathy invoked behalf of the living or the dead. on monks
where have Lamaism
never
Buddhist
regions
obtained
the prevails)
(except in
exclusive
dangerous prerogatives of priest privileges and has hoods Buddhism elsewhere; partly because in establishing in China never proper succeeded itself as
the sole religion of the State, and partly it has kept itself free to a remarkable because degree from the taint of political or worldly
ambition.
to
coerce
This
men's
if
men's
ever,
tried
and
if it
has
and
derived
of the
profit
masses,
ignorance
at
may of
least say
for
Buddhism
that
the
forms
superstition which
countenanced
x.]
or
THE
SHRINE
are
OF
TI-TSANG
239
absolutely unessential to the be suggested that it is religion itself. It may in our own hardly fair for Christianity, which fostered
time is undergoing
a
somewhat
drastic process
of
and readjustment
a
the crudities of
reinterpretation, to emphasize Buddhism which has not yet been The process. associated with Buddhist
no
are
submitted
to
similar modernizing
are
more
essential to
the ecclesiasticallypatronized superstitions of Europe to the teachings ascribed to the Prophet of Nazareth. The guardianship of the holy shrine of Tithan
were
Buddhism
and
tsang
is vested
Monastery,
and
the
credentials
pilgrim
monks
the monastic
the
objectof
The
one of pillaged by the T'ai-p'ing rebels, and was to be restored. the firstbuildings on the mountain in 1867. The work was completed
According
body
Ju
-
to
the
entombed
name
of Ti-tsang
-
is incorruptible.
of
elsewhere)
not
is given building, to the judge from the use of the man's that the dead remains
a
only
in
state
of
to
public
in
connection
abbot
was
if Chin
Ti-tsang's
240
MONKS
AND
MONASTERIES
[CH.
preserved there is
and
no
enshrined
that
after
evidence to prove it: for the story his body was found undecayed three years
death
is only
one
of
no
very
large
on
a
class
of
doubt,
offer
to
his hero
was
takably
saint.1 the
seen
After
flame
flame,
was
death
of hovering
Ti-tsang
over
if local report
may
be
occasionally
visible after nightfall, and It can as the shen kuang, or "spiritual glory." Yen best be seen, say the monks, from the Tung
is still is known
("Eastern Cliff")
"
long
now
temple-crowned make
our
ridge
way.
us
towards A
which
we
must
four end
or
past
to
the
of the ridge at a distance of rather less than Here three miles from the shrine of Ti-tsang. known to a monastery we come as the Pai-sui-an.
Pai-sui
name
means
"
hundred
a
years
commemorates
monk
Mountain
from Chiu-hua to wandered in the reign of Wan-li of Wu-t'ai of the preci edge for his dwelling-place, he the hut,
such
(1573-1619). Selecting
pitous made
1
Eastern himself
does
not a
Ridge
thatched
that
no
and
gave
himself
has any basis in fact. The bodies of hermits who lived rigidly ascetic lives, and reduced to a state of extreme themselves emaciation, may resist decay for a long time, even without preservative treatment.
This
mean
legend
EASTERN
RIDGE
AND
T'lEN-T'AI,
CHIU-HUA.
THE
PAI-SUI
MONASTERY,
CHIU-HUA.
[Facing p.
24 "
x.]
AUSTERITIES
OF
BUDDHIST
MONKS
241
He died peacefully at up to tranquil meditation. to hundred, crooning hymns one the age of over dying ; and his disciples gave himself as he was the
name on
erected
a
of Pai-sui to the monastery which they In 1879 hut. the site of the old man's
"
"
1 Precious Body travelled to named monk Peking in order to obtain for his monastery some token of imperial recognition. At present it is
one
of the
most
flourishing establishments
on
Chinese
of monks silence, or have voluntarily condemned in a cave to solitary confinement or adopted some in a spiked
hear
have
form
sitting
often literally process
technically known
means
"
as
'
tso
'
:
"
kuan,
the
which gating
to
a
sit
severer
gated
type
being English
of
than
universities. monks
as
The
Chinese doubt
to
these acts
as those which prompted various Christian hermits to similar acts in the Middle Ages.2 In some is to cases the main
object
to
extract
from
the the
pious
laity
or
obtain
restoration of a temple ; in others the motive force seems to be nothing there is nobler than a desire for notoriety. But
no
1 2
reason
to
doubt
that
Morals,
sometimes
chap,
the purpose
details of
Pao-shen.
See Lecky, European iv., for hideous
MONKS
AND
MONASTERIES
[OH.
in view
"
is that
of the of
-
genuine
carnal
the
annihilation
of
attainment
self
purification
spiritual
named years
Bright
incarceration.
already
few
elapsed
first visit to this monastery autumn of The door of his cell was that year. sealed with his food he received the seal, and monastic
when in the
months of I paid my
through
appearance
hole
in the
was
wall.
Judging
to
from
his
a
(for it
possible the
catch
was
through
he hole)
well
only
"
touched
"
was
as almost regarded on the summit proper, though of Chiu-hua-shan the peaks of T'ien-t'ai stand a good deal higher.2
may
be
The
views
from
are
the
monastery
very
of
the
western
be seen the winding path side of the ridge may by which we the mountain, and at our ascended in the large group feet lies the of temples On the of Ti tsang's shrine. neighbourhood
-
have a deep, wooded side of the ridge we it the steep slope which beyond ravine, and
eastern
1
Lang-yueh. According
to
(by b.p. thermometer), the measurement my own height of the Pai-sui-an is 2,350 feet above sea-level ; but I cannot height of T1eii-tfai is about the accuracy of this. The guarantee 3,000 feet.
x.]
THE
TOWER
OF
HEAVEN
243
culminates in the line of fantastic peaks of which T'ien-t'ai is one the peaks which kindled the he lay in Li Po as imagination of the poet
"
his boat
on
the
Yangtse
nearly
twelve
hundred
years ago. Ti-tsang's shrine is, indeed, the Western but no on the mountain,
holiest spot
visitor will
who
disagree
with
"
the
Chinese
literary pilgrim
declared that to shirk the ascent to the "Tower is to remain half ignorant (T'ien-t'ai) of Heaven Starting The climb is a steep one. of Chiu-hua. first to it is necessary from Pai-sui-an, the Ridge descend on the side remote the Eastern
from
Monastery
to
us
distance of
to
a
This
brings
narrow
through with trees and bamboos, On bright mountain a stream. the ascent begins abruptly, stream
"
of
Tinted
Clouds
"
several other buildings, and finally bringing Ten Thousand Buddhas," 2 to the hermitage us of Peak 3 of the is situated on the Kuan-yin which
summit
of
T'ien-t'ai-shan.
Here
we
find
our
lofty ridge commanding a a selves on magni ficent view in almost every direction. At T'ien-t'ai,as at the Hua-ch'eng Monastery, pilgrims with
an
may
have
their
against also be
by
1
things
may
prized
Wan-Fo-ssu.
Kuan-yin-feng.
244
MONKS
AND
MONASTERIES
are
[CH.
small
and
The
no
T'ien-t'ai
buildings
of
great
was
them tion
by
most
important
restoration
out
the
smaller
carried
chiefly
one
whom
of monks, ("Universal
Purity
and
")
and
ch'iian
("Pines
Chiuhermits.
Fountains
").
names
The
famous
not
associated
of monks
with
and
hua The
are
only
Po,
those
as we
poet
over
Li
have
seen,
loved
to
ramble of
care
its romantic slopes, and even busy and politicians have armies free seclusion in its spirit haunted
-
leaders
The
most
was
distinguished
Wang
of these
lovers
"
hua
Shou-jen (1472-1528)
man of and He saw much
great
letters
of
the
active
service and
more
rebels
and rank
barbarian
and
tribesmen,
On
high
distinction.
his
and
the machinations of occasion, however, an official cloud, under put him enemies seek a congenial at such periods he would
on
a
resting-place
Chiu-hua. favourite
At
resort
that
time
the
mountain
was
of many
seems
noted have to of
an
society
was
the
un
of these known to
name
his limited
the
of
"
Shock-headed
PROTECTIVE
CHARMS
FROM
T'lEN
T'AI,
CHIU
HUA
SHAN.
[Facing p.
244.
x.]
Ts'ai
"
STRANGE
or
"
HERMITS
OF
CHIU-HUA
245
1
Hair
"
another,
as
-
who
"
was
-
nameless,
-
usually
-
referred to
-
the
and-
lived in Ti
tsang's-cave
ate
Wang's interest in him vegetables." in the was aroused by the report that he was bed habit of lying on a of pine needles and fire for cooking no purposes ; wherefore used
raw
-
in
1501
a
scale reached
had to visit. He he when precipice to find him, and the Queer-fellow's den he found him Wang
paid
him
a
"
"
Wang
sat
down
beside
him
and,
so
our
up.
on
gravely, tickled his toes tillhe he espied Wang, : all he said was
How
did you
But
one
get here ?
were
The
soon
path
on
is
the two
another,
the
and
there, at the
to talk philosophy. they proceeded edge of a cliff, And below them rolled the mountain mists. Wang a was practical man of the world, and
also
sincere side
a
Confucian, his
nature
but
there
was
mystical
to
to
take of
doings
He
mountain wisdom
wizards.
himself
for
a
studied
time,
art
the
and
occult devoted
of
the
Taoists tion to
1
2
the
of
regulating
Tsfai Pfeng-tfou.
Chuang-tzii, the brilliant Taoist mystic of the third and fourth draws his hreath from said that the purified man depths, their throats. ordinary people only from
and
The many
value
breathing is of course taught by regular For systems of mysticism besides Taoism and Tantric Buddhism.
of deep
246
MONKS
was
AND
MONASTERIES
[OH.
successful
he
in
that he
future ;
told,
by
accuracy
of
his
that
supposed
truth
the
central
of
Taoist
awakened deal
mysticism
to
a
;
sense
but
Wang of the
and the
himself
gradually
a
futility of
great
of Taoist
magic,
with
concluded
his studies
"
in
that
direction
Confucian
the
orthodoxy,
men
them
1519
at
Wang
Shou-jen was
prince named
sent
to
with
and
rebellious in succeeded
of only
on
Ch'en
cope Hao,
a
crushing thirty
-
the
five
campaign
Buddhist
543
rising days.
after
Wang's
literature
Har. (17),
see, e.g., B.N. -regulation (prdnd-ydma), Buddha, See also Oldenberg, xii. vol. i. pp. 29-34. Hardy,, Eastern Monachism, pp. 267^. ; S.B.E., xxxv.
breath
p. 395. really is only the successful mystic The Tao that can he knows, but will not speak. rather, learn from the is not the real Tao so we and denned
What Tao
"
Bouddhisme,
can
Tao-tc-ching
on
form of a anti-Buddhist essay " Te of the Ming Remonstrance Cheng to the Emperor addressed dynasty, but apparently never (seeninth chiian of actually presented his collected works, pp. 13 ff.). It challenges comparison, of course, Emperor famous with the more addressed by Han Yii to the memorial Its arguments Hsien Tsung are of the Tfang dynasty in the year 819.
to
an
interest
Pin (see who above, pp. 224-9J, great extent similar to those of Chou in his Wang Yii Han had both the Shou-jen and probably essays of he penned little essay. his own mind when
a
x.]
brilliant him
an
WANG
successes
SHOU-JEN
war
247
at
in
and
Court
some
made
of
his
was
enemies plotting
the
about
throne
a
that
he
bring
resulted
retired where The
in his temporary
to
his lived
favourite
care
haunts
on
Chiu-hua,
cottage.
he
-free
in
rustic
to sent secret spy emissaries emperor from him, their reports satisfied and upon himself that the accusations were totally ground
less.
"
The
man
"
is
It
philosopher !
not
"
exclaimed like
the
emperor.
are
is
of
stuff
was
this
that rebels
made."
So his
Wang loyalty
new
reinstated
splendid
in
his
offices, and
and
abilities brought
cluding
to
him
many
a a
honours,
He
in
the
not
rank
of
noble. gallant
a
is known wise
and of
was
fame
statesman,
soldier and
as
scholar,
poet, glory
essayist.
"
He
achieved,
1
"
moreover,
the
his
canonization enrolled
to
that those
is to of
"
say,
name
among
memory
-
China's
are
honoured and
dead
before
whose
"
shrines
erected
or
whose tive
spirit tablets
are
religious
commemora
rites
was
officially performed.
In
1584
his
tablet which
as one
means
temple, regarded
of
the
of
in
on
1
the
system.
holy
A
men
or
saints
or
Confucian
erected Monastery
shrine
near
his
honour
the
Chiu-hua,
Under
of the
the
name
248
MONKS
AND
MONASTERIES
[CH.
with
district was
the usual
made
practice)
were
tive ceremonies
and
autumn.1
carried out
of has an aspect of Chinese religious life which been very little studied by Western writers on is one China; yet the of exceptional
Hero-worship
subject
importance,
and
deserves
far
more
or
academic
that
the
and of
our
personality
Shou-jenare
one
worthy
of Wang He is attention.
of the few
are
Chinese
with
He
works Japan
by
read
writers of his age whose avidity in both China and and admired who, and
even
to-day.
is studied
those
young
to
Chinese
equip
republicans themselves
and
in
their
eagerness with
are
on
their
of the
country
science
turn
West, backs
only the
apt,
as
rule, to
own
their
The of by
of their wisdom Shou-jen are writings of Wang China, not because they young
sages.
approved
are
in tone
because
"
for indeed
they the
man
are
they
of
reveal
a
character
and
a
embody single-
strong
of action,
of such
In view
this that
China
from the district city of the distance of the mountain it (Chfing-yang),,was arranged that the ceremonies should be per formed at temporary shrines erected for the purpose twice yearly
x.]
brought such the
men
MOUNTAIN
LOVERS
249
in recent
as
years
this who
near
a
future if the
country
is to be Wang
saved.
It
is
sign
of good
omen
that
Shou-jen's
their strongest appeal to the eager hands will lie the making young patriots in whose China. But they will or of the new marring if they imitate and applaud do wrong only the writings make his teachings and practical and utilitarian side of we fail to understand may and appreciate what Let ignore them not call their spiritual side. the significance of the fact that Wang Shou-jen,
whose
ears
words
sound
clarion
in
the
of the active reformers and patriots of to-day, drew much of his moral energy from his solitary the starlit skies ; that he was not reveries under
leader of men on the also the dreamer of dreams Chinese patriots hope and only
a
their
country is about to step into a splendid material heritage which will enable her to occupy one of the loftiest places among the nations of the earth ;
it will be world
race
a
bitter misfortune
for China
and
the
if they allow the spiritual heritage of their to be cast aside as a thing account. of no We must content ourselves with the briefest
glances at a few of the other well-known mountain lovers whose names are associated with the history of Chiu-hua.
Of
a
Cantonese
who
lived in the
Jo-shui,
are
told
250
MONKS
AND
MONASTERIES
[CH.
of sobriquet he loved the
that
he
earned
Kan
-
for
himself
the
ch'iian because a beautiful scenery on and carved of Chiu-hua mean rock the two characters kan-ch'ua?i, which " devoted He had many sweet waters." pupils, Professor
and
one
of the
was
students' founded
mountain endowed
on
with
was
littleestate
disciples
an
Lii Chung-mu,
himself
became
teacher of ethics, and admired sincerity, loyalty, and filialpiety as of all sound mountain.
"
tion
of
nan
our
morals. Of
He
too
lover
none
is
more
beautiful
belonged
to
Sweet-waters,"
the
He
first half of
was
noted
the
(in
several classic precedents) he hut beside his mother's grave. offered him he said official post was
:
with
useful
sigh
"A
Government
one
appointment
to
is
one's
support
parents,
a
of what
to
me
use
would
ment
be
?
to
"
So
make
he declined
a
the
finally decided
self under Wang
to the
solitary home
the
shadow
of the peaks
of Chiu-hua.
Tsung-su
T'ang
dynasty.
always
showed
keen
x.]
distaste, fame
we
POETS
are
OF
CHIU-HUA
251
pursuits
that bring
com
and wealth, and though circumstances for a pelled him to enter the official arena his happiest
days student. who
were
time,
as
a
roaming
man
on
Chiu
day
hua
met
he
strange which
handed
to
certain
enabled
him
as
various
body.
charms Taoist
Popular
him
controlling
the have
was
power
"
the
dragons
regulate
to
rainfall
seems
exercised
afterwards
hermitage
the
to
Wu-hsiang
Li
Po,
Monastery.
Next poets
was
the
who
celebrated
Liu Yii-hsi (772 842). In an perhaps introduction to his little song he observes that from the only the great distance of Chiu-hua
capital has
prevented
it from
has
being
properly
poem
meed
appreciated, it so about
of praise at last. Of
most
the
Sung
of
dynasty Chou
names,
one
of the fore
was
as
a
is that
and
Pi-ta, who
statesman
great
as
a
scholar
poet
was
successful
well
and
prose-writer.
and
He,
like Wang
Shou-jen,
An canonized. essay of his is preserved in which he gives a gossiping account in 1167 and describes of his visit to the mountain a Twinmeeting with an ancient monk of the ennobled
"
"
peak
Monastery
(Shuang-feng-ssu) who
was
252
MONKS
AND
MONASTERIES not
[CH.
descended
eighty- six years of age, and had from his eyrie for twenty years. Sun
Mien
men
(Sung
of
"
period)
was
one
of
the
who
official rank
"
in
China the
the
and
joys
the
of
literary
seclusion
"
prefecture of Su-chou for (Soochow), a gay and brilliant city which the reputation centuries shared with Hangchow " heaven upon After his with of being a earth."
was
even
the
the
drawal
to
to
Chiu him
hua
to
the
return
Court
to
tried
its best
induce
are told wizardry hills in China. as of all other famous of Chiu-hua A typical story is that of a peasant named Ning
and
Ch'eng,
on
of
the
the
man
slopes
old
who
be
day one sixteenth century, who a of Chiu-hua encountered queer handed It half a him peach. that in China
should
observed fairy
the
peach
is
fruit.
of the
of
a
Numerous Rip
Van
legends
the
strange Winkle
type,
even
turn
on
on
eating
the wonderful
peach
and
Ning
old
man
Ch'eng
led
the
to
a
him
tapped
it.
The
into
a
rock
his guide
mortal
an
man
never
before.
but
after
There
some
enchanted
life;
x.]
remembered let him to
was
WIZARD
OF
CHIU-HUA
255
told
shut
his
eyes,
so
he
tumultuous
waters.
Ning's
he
was
to
enter
before
thumped
came of Ning's mouth The told Ning peach.1 wizard date which a meet again on
lo ! out
forth that he
the
they named,
then
disappeared,
resume
leaving
the
Ning
to
rejoin
a
family and
humdrum
life of
simple
After his mother's death some saw one peasant. him wander off in the direction of the cliffwhich had formerly opened at the wizard's touch, and from
more.
that
His
-
day
Ning
was
seen
disappearance
year
took
earth in place
on
no
the
twenty
fourth
(1596)in
of
"
the
the wizard.
many
people
laudatores
temporis
selfexamples of control, spiritual insight, religious achievement, from house treasure the well stocked of the is a Chinese There "good saying old days."
-
best
other draw
which
aptly
at
tendency
to
glorify
"
expense
own
of times
the
are
present:
not
so
The
as
of
lofty
The
meaning
is, of
course,
with fairyland
was
now
severed.
254,
MONKS
AND
MONASTERIES
[OH.
if we Yet mountains of the days of old."1 dynasty look to the chronicles of the Han must or the legends of a yet earlier date for accounts
the
of
the
doings
we
of
wizards,
may
the
dynasty that paratively prosaic annals of the has just expired, stories of mystery and magic which
of would
not
disgrace
even
the
wizardry
and
enchantment.
feats are some whom remarkable recorded, lived as recently as the middle of the AVe are told of him that he nineteenth century. began day life as a that one woodcutter, and example, of
while
met
a
pursuing
his occupation
stranger
arts
on
Chiu-hua handed
him
he
a
mysterious
on
who
treatise
create
magical
to to
which
enabled
cure
him human
to
storms,
cause
rainfalls,to
ailments,
and
extirpate the
All
payment
to 1844 the year corresponding there fu (the was a drought in Ch'ih great chou Chiu-hua is prefecture in which which
-
situated),
resulted
in
the
drying
withering of the crops. Teng Yii's skill in dealing this kind, invited
on
of The
the
the
of
behalf of
summons,
the
and
with calamities of him to exert his magic powers He obeyed suffering people. erected an altar, at which he for rain. He had sooner no
chi ku shun
the
offered up
prayers
1
Chin shan pu
kao.
x.]
THE
RAIN
MAKER
OF
CHIU-HUA
255
and
a
there was spell than This was the heavens. gathering he Then
quickly followed by the the downfall of rain. of clouds and blew the turned towards east and
dark
masses
direction.
began asked
east,
for
sending
rain-clouds
the
drought a and Teng Yii explained that there was in the east also, and that he was sending some rain thither in order to solace the anxious hearts of the people of the thirsting district of Ch'ingyang. Subsequently that
west,
was word dark clouds
brought
had
a
from
Ch'ing-yang
from
the
approached
and
at
resulted the
time
in
fall of
was
rain
just
of the
uttering
his incantations.
-
After
conclusion
carriage-and-four ; but when found the carriage arrived it was that he had This benevolent already floated away by himself.
wizard
Chiu-hua, passed a peaceful existence on knows and no one of him at last. what became Perhaps of Chiu-hua of all the wise men few can have had a more interesting personality
than Cliff, hermit nameless of the Eastern became in the manipulation an who expert of Besides acquiring the art of discrimin clouds. the
ating
clouds,
between he
was
the also
various
kinds
and
tints of collecting
in
the
habit
of
256
MONKS
AND
MONASTERIES
to
[OH.
He
used
be
seen
to
catch
in
jar, which
was
a
he
pursuing.
piece
full he
and
and
dry
parchment
over
the him,
neck
of the
jar;
a
if friends
and
to
see
he would parchment,
come
take
needle
prick
hole
in the
time
would
captive cloud would of curling out, so that in a brief space he it would Apparently fill the room. even go so far as to feed his guests on
whereupon
the
the
an
dainty
fare
satisfied
sportive
lines Of
on
the
subjectof the
the art of
who
give me The
he is going to cloud- catching ; and bag of clouds as a parting present." a that is, the southern slope of Chiu-hua
"
the Yangtse
the
waters
and
no
makes
this
than
side the
of
the
less attractive
not
northern,
be left unvisited. The temples are small and of no special interest, but they are Starting scenery. all situated amidst charming from the Pai-sui Monastery, and retracing the
it should
path
that
leads
from
Ti
tsang's
shrine
for
x.]
SOUTHERN
SLOPE
a
OF
we
CHIU-HUA
come
257
distance
of
of about ways.
mile,
to
new
the
Following
the
parting in a path
soon reach the Fa-yiin southerly direction, we Third to the Temple, the road descends whence l Heaven to Diamond Gate the and of is a behind Hermitage,"2 cavewhich small Lower Buddha" "Holy temple.3 still is the
"
"
"
the Gate
Yung of
6
sheng Heaven"5
-
Monastery,
and
the
"First
the
the
of Heaven."
Here
we
reach
foot of
The
a
bridge, is
and
thence
to
Gate
of Heaven
a
"
through
beautiful
to the small cultivated plain and A thence village of Nan-a-wan. short walk brings us to the village of Pao-chia, close to five-storied pagoda a the which stands white Pao-chia-tca, or " Pagoda of the Pao Family."
gorge
"
We
have
now
come
to
the
do
by
following
base
somewhat
of
route
to
the
Anhui
at
mountain)
to
proceed
Southern
town
the head
city
of
"
of Hui-chou.
a
stands
the
navigable
1
3
of the
Ch'ien-t'ang River
San
T'ien-men.
Chin-kang
Pao-Fo-ssu. Ku Tfou
ch'an-lin.
6
Chuan-shen-tung. Ku
I Tfien-men.
Ku
Erh
Tfien-men.
T'ien-men.
258
MONKS
AND
MONASTERIES
[CH.x.
Bay
;
the stream
that
flows
and
journeyfrom
will take the
Pai-sui
Monastery
one
Hui-chou
traveller through
beautiful tracts to be of country of the most in the found anywhere neighbourhood of the The lower Yangtse. villages are poor, for the
country
caused
has by
not
yet
recovered rebels.
from
the
ruin the
the
T'ai-p'ing
of the in the
numerous
Almost of
only
indication
former
prosperity
stone
-
the
province which
finest
consists
cross
admirable
water
bridges
The
at
courses.
of
is
the
sixteen distance
arch from
bridge Chiu-hua
Hui-chou.
to
total
Hui-chou
is about
eighty-three
miles.
Hui-
is a prefectural city, and before the T'ai-p'ing in this one of the wealthiest rebellion it was of small dimensions, part of China ; but it is now chou
and A neighbouring its wall is dilapidated. is the seat Hsiu-ning, of the manufacture
city, of
the
best
Chinese
inks,
and
Hui-chou
is the
for their sale. principal mart The journey from water Hangchow native
and
a can
Hui
chou
to
be The
boats.
in
-
an
subsequently
wind
through length
about
to
wooded
a
fairyland
the
whole
of
journey which
days. of the
The
water,
average
occupies according
are
seven
time
but
varies
the
state
few travellers
likely to
grudge
the days
the entrancing
HUI-CHOU
CITY
AND
BRIDGE.
ON
THE
CH'IEN-T'ANG
RIVER,
CHEHKIANG.
[Facing /. 258.
CHAPTER
XI
PUTO-SHAN
AND
KUAN-YIN
PUSA
OF
one
the
four
sacred
the
Buddhist
religious to-day,
a
China,
history,
the
yet
which
has
enjoys the
Puto
greatest
is Puto-shan.
but
an
mountain,
island.1
as
of the group
known
to Europeans
the Chusans,
which
and
coast
of Chehkiang, of both
it is therefore
and
reach
two
Shanghai
east
Ningpo.
Puto
lies about
gives
miles
name
to the
to
of the
its
is for
was
the
archipelago.
to
of Chusan
not
strange
the
annals
English
history,
it
during twice
the
wars
of the by
nineteenth
troops.
century
occupied
is
an
British
irregularly
in length,
yards
rises
to at
one
about
miles.
point feet.
It
is very
hilly, and
its highest
(" Buddha's
The
coast
Peak")
to
nearly
thousand
and
line is deeply
coves,
indented,
diversified with On
")
rocks,
and
Chinese
sandy
beaches.
the
western
used
to
and
denote
a
The
Pootoo,
see
which p. 67.,footnote.
is perhaps
259
PUTO-SHAN
AND
KUAN-
YIN
PUSA
[CH.
and
;
south-western receding
on
sides the
uncovers
a
water
is shallow,
the
but
tide
border
of dark
mud
the
eastern
attractive, the
water,
and
arms
the
are
is by far the more side, which headlands rocky slope into deep bays which lie between their pro
fringed with firm yellow sand. A littlepier has been built at the southern extremity of the island, and this is the landing-place of the
tecting
crowds spring
kneel
in the
pilgrim-seasons
of
to
in their thousands
in adoration
before
holy
near
the Yangtse
and
colour
of the
In
seas
that
lap
of the
sacred
isle.
other
fully deserves
lavished upon it by enthusiastic Chinese Buddhists. It is an island of singular charm an and beauty island which, if we transfer to Puto the words may "a English small, poet, is in very truth of an
"
wonder." has been so so easily accessible, and lack that there is no often visited by Europeans, of literature relating to the island in English and
sweet
world is Puto
of wave-encompassed
other
1
European
languages.1
Some
of the
earlier
is
a
By
far the
best
account
language
Die
Baukunst
(Berlin, 1911).
no it appears opportunity of for history Chinese island the the the authority of principal consulting The only Chinese authority which he quotes the P'u-t'o-shan-chih
"
had
XL]
missionary
GUTZLAFF
AT
PUTO-SHAN
261
appreciative references to the natural beauty of the island, but their observa its religious associations were tions concerning apt
writers
made
fanatical in that almost in past years has tolerance of alien faiths which been and still is, to a limited and diminishing so extent ugly a feature of Christian missionary
to
be
much
marred
by
"
"
enterprise.
One
Charles
1833.
Gutzlaff,
He
who
"a
describes which
rock, projecting
beneath "gave
us
the
dashed,"
and
which
the idea
genius
of its inhabitants,
to
in thus
selecting
attractive spot
He
celebrate
"
the orgies of
observes
that
to every
person
who
"
visits this island it appears at first like a fairyland, is everything so romantic the eye ; meets which but the images of Kuan-yin and other deformed
"
idols
"
give him
turns
much
out to
distress, and
be
Puto,
beauty,
nothing
better
"infamous
seat
of abomination."1
is the great encyclopaedia, the T'u-shu-chi-ch'eng, which gives extracts from the Cfiih,but takes them from a now His book superseded edition.
value owing to its careful and thorough study of the epigraphic and architectural features of Puto. 1 See Gutzlaff's Journal of Three Voyages, 1834, pp. 438 /., and China Opened in Hall The descriptions (i. 116). and contained Bernard,
readiness The
Nemesis in
to praise the beauty
is nevertheless
of high
of the "gross
idolatry"
ed., p. 306, reveal a similar of the island,, coupled with a detestation The con authors apparently practised there. China,
1847
curred in the rather churlish remarks missionary of a well-known H. (W. Medhurst),whose words they quote. "All its inhabitants," " in no are says Medhurst, than the recitation other work employed
of
unmeaning
prayers
stones
and
;
so
the
direction
towards
stocks and
that human
of
262
PUTO-SHAN
AND
KUAN-
YIN
PUSA
[CH.
old-fashioned denunciations of heathenism may strike us in these days as merely whimsical, a as trifle ludicrous, but we and perhaps should not forget that the intolerant zeal of the Christian pioneers writing unfortunately, of books and papers
was,
The
not
confined
to
the
edification of their Western supporters, but also displayed itself in countless acts and words of gross discourtesy (to
say the
for the
towards least)
and
tolerance
of virtues.
extent
Those
and
words
were
great
responsible, not
long
prevented
East
one
and
West
from
getting to
qualities.
Puto
was
know
and
Long
days it
was
actually
Le
to
visited, Comte.
priest
from
named
Amoy
Ningpo, of
the
charming
scenery
Chusan
"I
never
number
we
were
anything so frightful as that infinite of rocks and desert islands through which We also steered obliged to pass.
saw
. . .
would
gaudy
not
be
in the
and
least diminished
if the
lazy priests, were (Cf.also Williams, Middle Kingdom, creation." Fortune, Robert a ill-tempered well-known
temples
of Puto., with its from the face of i. 124-6, for similar botanist
the
of description left a of century, also nineteenth middle of for little Puto ; of this, however, is to reason there complain, very Fortune's was temperament tolerant and sympathetic, and his books
remarks.)
the
has
may
still be read
with
pleasure
and
profit.
XL]
through
a
EARLY
EUROPEAN
VISITORS
pretty
wide
bay, in which the Chinese silence, for fear, they tell us,
dragon
we
were
con
I know not how strained to follow their example. it the Dumb they call it ; as for us, we named 1 Man's Bay." He
goes
"
on
spent
arrived
some
time
among the
those
horrid
rocks," he in the
at
last at
It
now
port of Ting-hai,
is evident
becoming
the West,
the gave
of enthusiastic
tourists from
pleasure to our seventeenthHere have a good example we century Jesuit. of that curious insensibility to the beauty of wild
small
nature
so
which
a
until comparatively
recent
times
was
curious
Perhaps,
to the picturesque
partly due
storm
to the uneasiness
caused
by
violent but
from
dreadful emerged. he tells us, increased as his omens, ship approached Islands. the Chusan Fortunately, however, he re vessel
membered
had
lately
which The
his little
in good time that the great missionary had already wrought saint Francis Xavier many miracles in those waters,
and
to that holy
on
man
to manifest
behalf of the
"
storm-
driven
he
our
We
prayed
and
him,"
says,
to
divert by
a
the
vow.
tempest,
1
enforced
prayers
Le Comte's
was
Memoirs
(Englishtrans.,
journey
described
made
PUTO-SHAN
AND
KUAN-YIN
PUSA
[CH.
by
Scarce
a
were
we
off
our
knees,
but,
whether
there miracle or the ordinary course of nature, blew a favourable gale of wind, which carried us islands into our desired port." through some
It
might
the
gusted,
have
dis told
that
St
rival
Francis
in
miracle-work
Indeed when
ing
the
channels
it is not the
the
were
supplications
of
St Francis
were
the
their
to
crew
Kuan-yin.
it
was
decide
or
saint
the
pusa
However
Puto
who
stilled those
be,
we
raging
shall shortly
seas
were
find that
and
the
's
neighbouring miraculous
before
the
scenes
of Kuan-yin years
"
activities six
hundred
the
or
more
the
"Apostle
of
Indies
was
born.1
history next to the island's pre-Buddhistic is known. in the "Tribute A nothing passage
of
Of
Yu"
in the
and
Shu
Cliing
refers of
to
the
"wild
islanders" garments,"
their
some
tribute
"grass-woven have
and
Chinese passage
commentators
suggested
events to
that the
this third
of
millennium Coming
B.C.) may
down
to
refer times
the
Chusan
we
islanders.
of which
1 2
have
de Xavier
more
St Francisco
was
about
1506
and
died in 1552.
Tao I.
SKETCH-MAP
Shan-tun^
V IITO-SHAN"
"'
"
Temple
"
J
OlcJ Lighthouse^
Is*4 i
;939
ftr
" "
-r--'
""
Fan-yin C
I A
__
.
TAN
^X Ch'ao
,,"-""""'
andtemple *^Cave
"
-yan^
OCEAN)
Grottoes Fa-(nua
"
Southern iern
\Vk nastery
.
Pagodajr
hsiu nple*
Lighth
PUTO-SHAN.
[Facing p. 264.
XL] CHUSAN
we
ISLANDS
IN
CHINESE
HISTORY
265
find
that
the
between
two
and of
three
all the
thousand Chusan
ago
were
inhabitants
people
race,
or
Shan)
was
the most
China.
were
formidable
as
military
as
Eastern
the
race.
Even
late
islanders
At
undoubtedly they
were
that
time
the t'i-jen,
character for t'i being a combination of the sign for "fish" and that for "barbarian." During Ch'in the short-lived rule of the
dynasty
(third century
named
B.C.)there
Sheng,
the
was
certain
wizard
An-ch'i
who
among
his
possessed
Indeed,
power
of making
he
was
never
in the
undiscoverable in the
fairy islands
of
lay
rising sun. There is, however, another version of the legend, from learn that An-ch'i Sheng in his we which
region got any farther than know Puto, which as possibly he mistook, pardonably for the fairyland enough, He was a of his dreams. skilful artist ; but his wanderings the island we now
easterly
never
somewhere
the
were
to
himself,
no
for
or
brush
implements,
but
merely
upset
his ink-slab,
on
without the
further
perceptible
so
activity
would
his
the
part
blots of ink
created
take
266
PUTO-SHAN
AND
KUAN-
YIN
PUSA
[CH.
His
form
of
was
skill
peach
flowers.
as
remarkable
that
a
Hsia, and
painter the
who
used
to
make
of blot
blot drew
or
beautiful
toes.
either
fingers
are
his
a
pictures Stories of
way
fanciful inimitable
of
powers
with
achievements
are
often
But
met
in the An-ch'i
annals
of Oriental
art.1
the
fact that
Sheng's the
he
was
associated
a
that
all Chinese
know,
wizard is one
for the
of the
favourite properties
ducts
of fairyland, and
its magical
name
"
of Puto
seems
name
to
been is
Mei-ts'en
small
hill in
Fu,
or
the
Mei
of
a
the
island.
Mei
statesman and Con prominent About fucian scholar of the first century B.C. he mysteriously era the year 6 of our vanished,
Tzu-chen,
and
it became
one
of the
unsolved
problems
an
of
biography
or hsien-jen
whether rishi, or
for
he
had
become
immortal retired
Japanese
to
whether
that
he had
merely
the
We
are
told,
the
example,
sect
Kobo
Daishi,
founder
a
of
Shingon
of
Buddhism
(774-834), used
take
at random ; whereupon and spatter ink on the wall, seemingly into beautifully traced characters. the blots would transform themselves his day, and calligraphy, as Kobo famous was the most calligraphist of is regarded in China arid Japan as a fine art. is well known,
2
brush
T'u-shu-pien
ch. 64 p. 7-
XL]
BUDDHIST
HISTORY
OF
PUTO
to
267
the traditions
no
was
other
than
to
a
and
his
is attached
not
only temple
a
hill, but
Mei Fu
also to
modern
Buddhist
(the
pool
in front Ch'an-yiian)
began
to
acquire
Its
patron
to
pusa
has
always
as
been
(known
we saw
the in
a
Japanese
Kwannon),
the
representative
in
paradise
of Amitabha.2
In
the popular
now
Kuan-
yin is
Europeans
of Mercy,"
as
female the
"
divinity. Goddess
more
as
correctly
she Pusa
may
be
described
and
of Love is Ta-tzii
Pity."
Her
Chinese
ta-pei
chiu-k'u
tzii-tsai wang
p'u-sa,
be translated, "the
All- compassionate
the Royal
(or
who
1
Self-
Saviour, existent)
the cries of the
in
Bodhisat
hears
Williams,
world."
i.
his
Middle
Kingdom,
island as 011 the erected for this statement, authority which his part between the earlier and
were
126,
that
he
a
temples
gives
no
later
writer
(P'u-t'o-slian-chih xvii. 2)
of Puto back
to
a
tries
carry
the the
Buddhist
Western
traditions
(280-289 of
entirely
Chin
dynasty) ;
but
this
statement
unsupported
by
268
PUTO-SHAN
AND
KUAN-
YIN
PUS
[CH.
as
Various how
a
have
to
been
made Kuan-yin
to
as
the
female
regard
some
She
is
in
respects known
the
to
Buddhist
deity
sheng-mu
("The
origin
Queen
of
Heaven"), whose
Both
are
is also clouded
as save
in mystery.
and
worshipped
beneficent
men
compassionate
from
misery
ocean
the dangers
as
of the
and
goddesses
the
patrons
protectors
That
one
no
Queen
If
of Heaven
own
are
to be
found
on
the shores
of Kuan-yin's
an
sacred
soil of Puto.1
origins wished from
to
enquirer
as
into Buddhist
an
claim would
Kuan-yin
no
importation
the
Europe,
he
doubt
of Puto
fact that
in the
temples
as
is frequently
described
who
the
Kuo-hai
across
Kuan-yin
("the
Kuan-yin
came
the
The
Shrines
to T'ien-hou
Northern
Temple.
a
Monastery
The
in
to the in the pavilion at the entrance Fu-ch'tian-shen the front hall of the
the
landing-place,
to
temple
another
the
so-called
god
of
war/' who
is regarded
by
Chinese
Buddhists,
a as rather unwarrantably, spiritual Hu-fa, or Protector of the Faith. Popular Taoism, it may be added, possesses other female deities whose functions can from those of T'ien-hou ; and, scarcely be distinguished indeed they may be regarded local manifestations as of that goddess.
Such
centre
a
is the
deity
known
as
Pi-hsia-yuan-chun,
or
Niany-niang,
the
of whose Sometimes
is Tfai-shan,
THE
FA-T'AXG,
SOUTHERN
MONASTERY.
(Seep.329.)
T'lEN-HOU,
THE
TAOIST
QUEEN
OF
HEAVEN,
PUTO-SHAN.
II-'achig p. 268.
XL]
probably tions
"
BUDDHISM
a
AND
CATHOLICISM
269
contains
reference
to
the
pusa's
broad
func
as
captain
of the
on
raft, or
Bark
of Salvation,"
are
saved
to
means
borne
across
the
sea
Amitabha's
It is, of the
some we
by
no sea-
impossible
Kuan-yin myths
conception
remote
of
crossing with
other
connection
similar
which
find embedded
in
It is well known that religious systems.1 in the devotional literature of the Church of Rome
the
Mater
Dei
is often
referred
to
as
kind
of
The
song
"
Stella Moris?
has
a
century,
been
recent
ascribed to breathed up in
writer
observes,
numerable
times,"
as
"by
mild who dark
help from the sought Star of the Sea,' and was the goddess who for those in peril opened in the a window
sailors who
'
'
'
in storms
and
threatening
skies."
There
possibilities in respect of Kuan-yin's the bestower of children, in which capacity she be compared Ishtar the Babylonian may with
similar functions as
are
(Mylitta).4The Sung-tzu
tzu Niang-niang
Kuan-yin,
of Taoism,
infant
to
carrying
male
that
is able
on
a
grant
But
J. M.
of
require
much
daring
1910,
to
Cf.
Ave Him,
Robertson,
Christianity and
Alma,
Mythology,
pp. 213-
215, 331.
2
Maris
etc.
3
4
5
peasants
believe the
same
of the Virgin.
270
PUTO-SHAN
AND
KUAN-YIN
PUSA
[CH.
goddess Sung-tzu
suggest
that
there in China
ever
was
child- carrying
before of.1 the
long
heard
Buddhists
acknowledge
was
of Kuan-yin's China.
worship
to
great
distance
from
According
name
one
of the
interpreta
means
tions of the
Lord
"
of Avalokitesvara,
it
a
the
(Isvara) who
"
looks down
sacred
from
height.
The
a
height
is the
mountain
of
Potalaka,
is always associated with the worship place which Where was the original Potalaka of this bodhisat. is
a
disputed
been
a
question. rocky
It is usually
assumed
to
have
hill to
the
east
near
of the
the
Malaya of
Mountain,
in Southern
India,
harbour
Cape it
seems
Komorin.2 highly
was
If this identification
is correct,
probable
there
there
of
non-Buddhistic
to to
origin her
and,
indeed, with
is evidence
associate Hindu
(or him)
as
the
worship
paid
deities such
Siva.8
A
However
this may
not
the
be, the
cult of Avalokitesvara
spread
1
only
subjectof
see
to
the
China,
but
also to
Tibet.
On
J. M.
Lhasa E.R.E.,
of
Hastings,
of the cult of the very wide extension Robertson, 166-172. op. cit., pp. its 1905, Mysteries, pp. 364 and and "ii. Chwang, Yuan Watters, ii. 259 ; the
228-232.
in the Hua-yen be found hill may (B.N. 88), ch. 68 (seeHar. i. vol. iv. p. 33). The Shan-ts'ai sutra is mentioned is in the sutra, figures prominently there, and who '' by a cave commemorated peninsula named after him in the eastern
description
"
of Puto-shan.
Of
course
neither
the original
author
of the
sutra
nor
the translator
into Chinese
Potalaka,
3
See
Chinese
already
to the
Chinese
/.
into
Poussin
a woman
believes
that
"the
had
probably
been
XL]
second
THE
LITTLE
was
WHITE
FLOWER
271
Potalaka
created
at
Lhasa,
and
that
rock remains
to
the head
re
of the
an
Dalai
Lama,
is himself
incarnation
of
of the
divine that
bodhisat.
they and
too
Buddhists have
a
China
decided
Potalaka by
the
our
place
selected
them
other
than
island of Puto,
name
of which
or
the unabbreviated
Chinese
is P'u-t'o-lo-ka,
"
sutra)
Pu-ta-lo-ka.
form
A
"
Puto
"
is thus
shortened
of
Potaloka."
of the Yuan dynasty
was
"
writer
says that
known
as
in the
T'ang
period
(618-906)Puto
which Flower."
to
use means
J
Hsiaoof
the
was
the
Island
name
given
common name
it by
for it is
they
assert
still in
that
by
indeed
or
the
is equivalent
to,
is
rendering
The name "Potalaka."2 of, the original word of Hsiao-pai-hua is certainly an one, appropriate inasmuch Puto is famous for a certain beautiful as fragrant white flower which and grows wild all
over
the
island.
This
flower
is
the
gardenia
florida.
When
or
Kuan-
This is a difficultquestion
vol.
xx.
writer for trad Barbarians") ("Eastern says that the used to come ing purposes to Ting-hai, The Tung I were the capital of Chusan. probably the Japanese, whose intercourse with this part of China goes back to the Chou dynasty, Chehkiang when and the neighbouring
See
Ming-shan-shcng-kai-chi,
Tang
I
ch.
18.
The
same
regions
2
under the rule of the princes See Eitel, Handbook, s.v. Potala.
were
of Wu
and
Yiieh,
PUTO-SHAN
AND
KUAN-YIN
we more
PUSA
[CH.
there
to
are
answer,
especially
when cults,
observe
or
that
two
Buddhistic
less distinct,
with
which
is associated.
is
one
In
the
Amidist
cult
of
triad of and
act
divinities who
as
Western
Paradise
cult may in
This
be said
"
to
its scriptural
sutras,
foundation
the
into
Pure-
Land
which
second
were
translated
Chinese
But
between
the
and
fifth centuries.1
of the be
there
and
is also the
Avalokitesvara
Hua-yen
Fa-hua
own
scriptures, who
may
worshipped
for
the of
his
Buddha
One
concluding
a
chapter which
end takes
was
of the Lotus
of
Law,
sutra
first translated
about
the
of the
third
Puto
Kuan-yin
precedence image
divinity, and of
this pusa's
occupies hall
honour
in This
the
does
principal
not
of
nearly
temple.3
imply,
however,
that
This
from (apparently
several
translations
made
into
texts)
were
Chinese
between
between
265
the
316.
and
years This
138,
265
is the
Dharmaraksha
tion the
name
(B.N.
Har.
The and
most
137 are and A third complete translation of the sutra is B.N. 139 only fragments. (Har. xi. vol. ii. pp. 57-106). The sutra has been translated into For the section by Kern, S.B.E., vol. xxi. English (from the Sanskrit) 417
on
of Kuan-shih-yiri popular translation is that of Kumarajiva, made (B.N. 134, Har. xi. vol. i. pp. 6-54). B.N. 136
(see Index).
between 384
Kuan-yin,
3
see
It
is for
ff.
principal pavilion or chapel is described Yuan-t(ung Pao-tien3 not as
that the
of
as
the
monasteries
XL]
the On
THE
GREAT
BODHISATS
273
or
Amidist
the
theology
is ignored
repudiated.
as
as
contrary,
Kuan-yin's
position
one
of
spiritual
Son,
or
Word,
of the glorious
himself,
is at least theoretically
It
recognized.1 find
an
is not
difficult to
the undoubted
fact that
a
Kuan-yin
of in
China of any
and
Japan
popularity great
far exceeding
that
as
of the
was seems
other
bodhisats.
So
long
Kuan-yin position
than
still the
to
male been
no
Avalokitesvara,
more
his
have
conspicuous
as
that
other and
pusas, such
Ta-shih-chih,
as
Wen-shu,
at
one
P'u-hsien,
and
time
he
was
regarded
distinctly inferior
to Mi-lei
(Maitreya), whose
who is destined
unique
to
position
next
as
the
bodhisat
be
the
Buddha
as the (hence sometimes referred to by Europeans for in the Pali Buddhist Messiah ") is vouched
"
canon.2
That
the
change
of
sex
should
will
not
have
be
is
com
intensified Kuan-yin's
Ta-hf"iung Pao-tien.
popularity
Ta-hsiung, Buddha,
epithet
of
"akyamuni
an
") is an epithet of Kuan-yin. understanding is associated with that of Amitabha, Kuan-yin's image it is Amitabha Puto, Kuaneven at occupies the central position, who, him Ta-shih-chih one on on the other (see yin supporting side and
prehensive 1 When
above, p.
a
100).
Many
image The
are of the images of Kuan-yin represented front in Amitabha Buddha the of of the crown Kuan-yin Voice. Sound For or yin of signifies
with
or some
Buddha
2
We
Voice or Word Kuan-yin on as observations Amitabha, Beal, Catena, pp. 387-8. see that the pilgrim-monk should note, however,
410,
was a
of the
divine
flourished about
worshipper prayers
(orhim)
from
as
Fa-hsien,
shipwreck.
S
274
PUTO-SHAN
AND
KUAN-
YIN
PUSA
[CH.
the
matter
course
of surprise to
of dogmatic
have
followed
in other
faiths.
Writing
an
in Christendom, remarks
that
;
English
"
day
Mary
is frankly
idealization of womanhood
because
simply
that
is the
sort
imagination."
China
and
to worship," people feel it good is a creature of the admittedly is worshipped in Kuan-yin, too,
"
and
Japan
as
an
idealization of womanhood,
she
has
gained
popularity
because
the
ideal
which touches people's emotions and lessens human the gap between the merely and the un divine.2 approachably
It has been
is one
said by
was
certain
European
as
a
that
Kuan-yin
early
Start,
not
recognized
twelfth
writers female
It
until the
1
part
of a
of the
Free
century.3
p. 243.
Henry
Ideal
Church,
1909,
Cf. F.
"The
men
M.
Cornford,
From
Religion
to Philosophy,
1912,
p. 113. of
"
really
living
women
objectsof
"
Christian her
the Virgin,
Women
regard
Eckenstein,
2
With
be
saints, and martyrs Monasticism, wider ch. i.). to the question of possible Western
are
the
figures
actual
may
noted
that
Nestorianism
form
has
been
doubtful
yin. may
in
in the justification)
a
of the
For
description
to
be
translation and Beal, Catena, pp. 396 ff. and , Beal did 133 ff. not quite pp. ascribed by regarded
to
(though with suspected liturgical services of Kuauof the liturgy, the reader
to
his
Buddhism
realize
to
that
the
qualities and
or
functions
are
Kuan-yin
as
as (especially common
Saviour
Redeemer)
Buddhism
all the
great
is therefore not unique, as he pusas ; the position of Kuan-yin it be. Kuan-yin like Amitabha to and Ti-tsang and others supposed bodhisats by uttering great innumerable, as their careers commenced " C( is sometimes Kuan-yin to save vows mankind. said to have uttered
Amitabha,
as
we
saw
on
Chinese Buddhism,
1893
s.v. ofReference,
Kwan-yin.
XL]
may be
true
SEX
OF
KUAN-YIN
275
that the
Kuan-yin
a
was
any
rate, regarded
female
be
pusa.
in
best proof
extant
of this is perhaps
to
found
A
various
examples
of pictorial art.
us
high
are
that there
of the seventh
and
"
eighth though
of the
centuries he
same
which
that
are
"
markedly
are
feminine
admits
era
there
other
paintings
as
a
which
male.1
Among
tions
the
which Chronicle of
an
disserta
place
in
the
con
Puto,
there
is
an
essay
that
tains
elaborate, almost luxurious, description of 2 Kuan-yin's ; personal appearance and this essay,
is a female, has assumes that Kuan-yin which been attributed to the poet Wang Po, who died in 676.3 According to the scholarly editors of the last edition of the Chronicle, the
inferior literary
have
assume
that it cannot
even
been
that
by Wang only
Po's
Po
but
if
we
Wang evidence
1
that
change
of
sex
was
See
and
a
Fenollosa,
124; ii. 49,
105
tion of
century. Tao-tzii of Wu
the
seems
Japanese Art, 1912, i. and i. 122, be a seen p. vol. may reproduc Yen Chinese Li-pen, the artist of seventh
of
Chinese
In
to
be
female,
on
male.
2
3
was
pp. 19-20. He was a well- known poet of the T'ang dynasty, and, like Shelley, in his twenty-ninth accidentally drowned year.
xx.
Chih, ch.
276
PUTO-SHAN
AND
KUAN-YIN
PUSA
[OH.
long
recognized
before The the
in literature,
twelfth
as
in pictorial art,
century.
womanhood
of Kuan-yin inconsistent
the
does
not
contra
dict, and
is not
All
scriptures.
bodhisats
as
of their age-long
careers
saviours We
appear
on
earth in female
to notice
form.
already
had
than
occasion
one
that Ti-tsang
in
more
a
of his "incarnations."1
in
There
is also
the
Lotus
of
the
G-ood
Law
which
will appear
to
in female circum
a
when
is appropriate
stances.2
educated
Buddhist,
and
especially
Ch'ari school, brushes all The these notions aside as of no real importance. he says, is by nature Kuan-yin, both sexless true
genuine mystic of the
and
formless,
to
but
assume,
is capable
of
assuming,
or
of
appearing
1
all forms.3
See pp. 178, 182. be noted It may that there evidently is a Sanskrit "transformations" list of Kuan-yin's a contains shorter
2
text
than
which that
contained
in the
translated.
and 139 were text Kern's a translation (S.B.E., xxi. 410-411) is from I find Kuan-yin's female transformations. not mention
text,
or
texts,
from
which
B.N.
134
that
the
Chinese Sanskrit
translation
of
seems
the
have
which
Chinese
(Dharmaraksha).
"
The
term
express
the
' (
trans
formations
3
of Kuan-yin
Fenollosa
correctly
as
is in its
own
or
nature
indeterminate
having
risen
above
the distinction,
in itself the united spiritual graces of both sexes. rather embodying it incarnation. assume one It is a matter may upon of accident which It justhappens that T'ang thought, or preferred to think, of Kwannon
(Kuan-yin)as
lay stress upon
great
demiurge
or
creator,
"
while
Sung
preferred
to
the element
of motherhood
PAVILION
IN
FRONT
OF
SOUTHERN
MONASTERY.
(Seep. 329.)
COURTYARD
IN
FRONT
OF
GREAT
HALL
OF
KUAN-YIN,
SOUTHERN
MONASTERY.
(Seep."g.)
[Facing
p. 276.
XL]
Western
THE
MOTHER
OF
BUDDHA
277
students
of Buddhism
may wishing
ask
to
how
do
an
it
was
that
to
Chinese
a
Buddhists,
reverence
female
divinity,
selected
imaginary might
being
such
as
Kuan-yin,
real
when of
they the
have
chosen
the The
mother
historical
lies in the makers
between
to
Gotama.
probably
creed"
unwillingness bring
about of
an
"
entangling
alliance
we
matters
faith
(or perhaps
matters
should
say fact.
add
religious
On
to
and reverie)
of
historical
to
an
unnecessary made is
one
in
subject
Western
which
of recent
be
tendencies
found by
in Christian
apologetic theologians
probably
worthy
be It
of close attention.1 be
erroneous,
would
indeed, of Gotama,
to
suppose
not
that
Maya,
the with
mother
deep of
was
has
been
regarded The
reverence
doctrine
and
Buddha's
canonical, of the of
a
probably
by
find traces we religions in which similar doctrine, or from the general stock of
numerous
current
But
exceptional the
we
holiness
is
common
to
as
Buddhists
should
The
as
Hmayana,
a
expect,
her
being
sex,
who,
was
though
1 2
honoured
all others
of her
/., 174.
of
Buddha
was
favourite
subjectwith
Indian
PI. xxix sculptors, especially of the Gandhara school (nee A. Smith, History of Fine Art in India and Ceylon).
in Vincent
278
PUTO-SHAN
AND
KUAN-YIN
a
PUSA
[CH
son
nevertheless
for
the
be
human
mother
of
was
human
not
on
:
a
Gotama,
; he
it remembered,
one
born
Buddha
In
an
became
during
sutras
his life
Maya
earth.
many
of the
Mahayana
occupies
who
exalted
to
place do
assemble
and
among honour
have
the
to
deified
Buddha,
one
there that
a
must
been
"
possibility at
"
time
glorified Maya
be
the Mayadevi
a
would
near
elevated
to
heavenly her
throne
glorified
seen
"akyamuni,
divine
Son.1
theory, Buddhas,"
Maya
though when
being
this theory
we
loses
she
of
its
significance
only
been
find whom
that
is not
the
divine
to
this exalted
title has
accorded.2
is
one
There
we
rather
mysterious
a
deity in whom
deified form of
may
possibly
mother.
discern
Gotama's
who
"
This
is Chun-t'i
described
as
(Chundi-devI),
in
is also
sometimes
"
Chinese
"
as
Holy
Mother
(shSng-mu)and
This being in of Tantric
word
-
the
Mother
a
of
Buddha" important
(Fo mu}.
part
plays
far
more
Buddhism and
of
(that is,
the
than
Buddhism in the
mysticism
magic)
monastic
seen
ordinary
Buddhism
however, is She
China.
in
1
Her
image, Buddhist
sutras
often is
Chinese
Among and
082,
temples.
Maya
receives Ti-tsang sutra
usually
cf.
B.N.
the
in which
to
153
in addition
to
some
the
p.
175).
2
According
as a
Buddhists,
Maya
ahove reborn in
(see
one
of the heavens
See p. 181.
the
personified
male deity, and rules there as king. The title has also been given to the pusa Wisdom of Buddhahood,
Wett-shtij
XL]
represented with By
the
a
MARICHI
279
arms,
with
eighteen
in the
and
sometimes
middle of the forehead.1 is identified with some authorities Chun-t'i Marichi of Brahmanic mythology, and also
third eye the Chinese
with
the
T*ien-hou
already in
Taoist
deity
appears
own
Chinese
of which
literature
form
name,
the
Chinese suggested
"
is Mo-li-chih. the
name
It has been
was
daringly
from
that of
Marichi
Virgin
derived
the
name
Mary."
This
cannot
as
a
be correct,
Marichi
is mentioned Brahmanical
"
divine
being
in pre-Christian
was one
literature.3
Marichi
sages, lords of created Sometimes beings." Chinese Buddhists among Chun-t'i isidentified with Kuan-yin, but the identifi
of the
ten
great
by the books.4
Such
artistic "The
The
illustration
as
is
are
from of
tablet
monstrosities
artists,"
as
origin. leading authority on Indian art rightly observes, " under literally in stone bronze the descriptions of the or take to reproduce in the books, deities as to given with little regard aesthetic con is regarded form for plastic no too as monstrous siderations, and
a
these
Indian,
The result too often is merely grotesque and absurd, representation. who is not steeped in the notions of Hindu when looked at by anybody but occasionally is horrible. Such forms, of course, symbolism,
.
have
in
their meaning
for the
Hindu
or
Mahayanist
Buddhist him
are
.
instructed
as
. .
be used by mysteries of his faith, and may devotion, but from the artistic point of view they fensible" (Vincent A. Smith, op. ait., p. 182). the
2
aids to inde
Georgi,
quoted
by
Eitel, Handbook,
p. 98 ; and
see
Beal,
Catena,
p. 412.
3
Of.the
and
186,
Bhagavadyltd
14,
387;
182,
4
xxv.
and the Laws of Manu, See aho Vincent A. 19, 112. Chun-tfi, B.N.
into
S.B.E.,
Smith,
188.
For
the Chinese
to
sutras
on
see
344, 345,
These
the
sutras
all appear
have
been
translated
Chinese
during
seventh
and eighth
centuries.
280
PUTO-SHAN
AND
we
KUAN-YIN
PUSA
[CH.
On
in
the whole,
may
Buddhists generally
of the
their
religious
figure
meditations
of the human
treated
the
mother
a
of their faith in
manner
to
their in
imaginative
and
delicacy
and
China
Japan
they
solace
restraint
rapturous their
ever
contemplation
and
of the
pusa
-loving Kuan-yin.
recognized
to
compassionate
The
references
sutras
contain
innumerable activities of
may
a
heavenly
we as
the
great
pusa,
there
is what
as
call
romantic
one
well
scriptural is nearest
narra
and
to
the
hearts
of the
is much
Buddhist
too
a
This
tive, which
long
for
insertion
in
these
narrates
pages, the
is simply noble
religious
virtuous
fairy-tale, and
deeds of the she
and
pusa
was on
and
the
which
she
spent
as
a
days
of the Buddha
Kasyapa)
of
the
of
three
princesses, daughters
king.1
to
the
writers
who
of year the
contribute story,
of
pre
was
era,
modern
editions in the
may
it
our
originally composed
of the story germ the heretical king and his two
1
1102
in the tale of possibly be found forms the Buddhist sons, which subject B.N. 138, Har. xi. vol. ii. pp. (see of a section of the Lotus sutra 54-6 ; B.N. 134, Har. xi. vol. i. pp. 51-2 ; B.N. 139, Har. xi. vol. ii. pp. 104-5 ; 8.B.E. xxi. 419/.).
The
""-""
""""""I
A
HERMIT
OF
PUTO
AT
THE
DOOR
OF
HIS
HERMITAGE.
[Facing
p. 280.
XL]
in the
STORY
OF
KUAN-YIN
281
Sung
Tsung,
of the It P'u-ming.
date of
is perhaps
story which
was
knowledge
of
the
this
not
rise to the belief that Kuan-yin female till the a as pusa recognized
gave
century.
It
is, indeed,
by of
no
means
that
the
great
popularity
the
story
the general
was
a
regard
the story
monk
The
P'u-ming,
are
told,
once was
spent
then
three months
visited by
a
and
of
an
ancient
religious time by
hermit down
acts
or
him
employ of
full
account
wonderful
so
life and
read
of the
blessed
Kuan-yin, be brought
heard
it might
to
full knowledge
should
take
their
and
guide
and
P'u-ming task
obediently
accepted ghostly
the
im
him
by
his
many
industrious
the
he
When
earth. had
and
a
he
was
rewarded
by
glorious
of
radiant
"
herself.
was
P'u-ming also
his
fellow-monks
"
visible in
them
prostrated
themselves
adoration,
282
PUTO-SHAN
AND
KUAN-
YIN
PUSA
[OH.
while their
tinted
like
eyes.
floating Her
and
cloud
was
figure
in
"
vesture,
her
before passed in rainbowclad her hands she bore she willow and
well-known the
vase
emblems of heavenly
the
dew.
drooping
P'u-ming's
an
romantic
story of Kuan-yin's
life as
simple
public
earthly princess is written in direct and language it suitable for renders which recitation. There
are some
preliminary
directions,
indeed, which indicate that the work was intended to be read aloud in the Buddhist to lay temples audiences
on
the occasion
on
which
second
is celebrated
the
of the reciter
(Chinese) month.
would naturally
be
reader of the
(who
one
monastic
himself for his sacred prepare fasting and purification, and by task by ceremonial his discourse by He donning clean robes. opens
fraternity)should
reminding
his audience that this day is the blessed com of the birth of the loving and anniversary draws He to the near passionate pusa Kuan-yin.
he may
utter,
faithful, the precious in which the life of the pusa is recorded. words down The congregation is and to enjoinedto sit maintain decorous silence ; to avoid idle chattering,
in the
put away frivolity ; to be orderly, quiet, and All must follow carefully the mean reverential.
and
to
ing
of
what
they
hear,
and
are
having
hearkened
that
strive to
give
effect to
XL]
RELIGIOUS
FAITH
283
lives. In the scriptures it is written that the pusa bears the name of Kuan-shih-yin (the One who because looks upon the world and hears its cries"),
"
is in trouble
prayer to this pusa, and then will the pusa immediately callsupon her name, hearken to his cries and bring him deliverance from his
woes.1
If any living creature clings for of Kuan-yin, he may support to the potent name be thrown into a raging furnace, but the flames will leave him unscathed ; he may be in peril from sharp swords, but the steel will break in pieces ; he may be in danger of death from drowning, but the blessed pusa will come to his rescue and set him in a place of shallow waters.2 The student of religion will pause before he ridiculesor condemns these extravagant utterances. It is not difficult to catch a glimpse of the truth The that lies behind such crudities of language. Buddhists, like the adherents of other creeds, have discovered that intensity of religious faith will
to rise superior to all pain and to enable a man despise all danger. The limitations and imper
"
/
I
fections of the flesh are powerless to curb the freedom of the mind. You may chain a heretic to the stake, but you cannot put fetters on his soul ; you may throw a martyr to the lions, and they
may
1
violate
S.B.E., (see
'lliescriptural passage referred to is in the Lotus of the Good Law 400 Beal, Catena, xxi. /. ; and pp. .389/.). 2 Pictorial illustrationsof these and other miracles performed hy Kuan-yin are often to he seen in Chinese temple frescoes.
284
PUTO-SHAN
AND
KUAN-YIN
PUSA
[CH.
of his spirit. Let it not surprise us, Buddhist then, to find that the stories of the efficacy of faith in Kuan-yin miraculous stories which are based on the records of actual
the texture
"
experience
"
the wheel,
;
but
the wheel
is sent
to
in but
pieces
the
Blandina beasts
wild
refuse to
to
touch
of
Cologne
faith
in
death
restores
him in
a
judge
blazes
unhurt
Paschasius
with
St Lucy
that
which
pitch, but the saint stands Of the undeniable truths amid the flames. but thinly disguised in such stories as are
oil and analysis may have
one
these, psychological
explana
tion to offer, religious experience another. neither is wholly right and neither wholly A few
words
to
Perhaps wrong.
may
be necessary
to elucidate the
reference
the
willow- branch
were
and
the
vase
of
heavenly
dew,
which
favourite emblems.
as
The
the
and of
a
"pure
be
vessel,"
to
means
-
the
"
equivalent
vase
which
the
of in
a
immortality."1
China
in
pre
was
known
was
It
then
intended
was
to catch
the dew,
with
Cf.Beal,
Chwang,
this
objectit
Records
usually
placed
; and
in the
Walters,
Buddhist
ii. 50.
Yuan
XL]
THE
EMBLEMS
OF
KUANor a
YIN
statue.
285
outstretched
hand
of an it was
a
image
simply
on
Some
cup-like hollow
of The
rock
the
summit
of
was collected by this means on those who confer immortality used it to moisten their lips and eyelids.1 In the hands
mountain. believed to
dew
as a vessel is usually represented from which the pusa narrow-necked phial (kalasa], dew her worshippers, on sprinkles heavenly and
of Kuan-yin
the
with the promise of endless bliss in the Western Paradise, or from which she pours upon them the celestial incense which accompanies
so
endows
them
the consecration (abhisheka) of every bodhisat.2 With regard to the other sacred emblem carried by Kuan-yin, we may notice in the firstplace that
the pusa's Indian
as
"
represented lotus-flower
is Avalokitesvara, prototype, holding, not a willow-branch, but a the epithet padmapdni ("lotuslotus, as we know, is to Buddhists
hence
bearer"). The
a
plant, and perhaps we need look for no for its presence in the hand of a holy other reason But it seems difficult to understand bodhisat.3
sacred why
1
in China
Cf. the
Kuan-yin
has
come
to be associated
European folk-lore concerning the washing of the face dew May on with morning. 2 According to another issue from the pusa's theory, healing waters finger-tips. This is a more pleasing conception than the Hindu notion Ganga River,, the It may of sacred which Hows from the toe of Vishnu.
be mentioned in the hands that the phial is often seen of other pusas besides Kuan-yin, is it by Buddha Amitabha. the sometimes and carried * See Poussin Hastings, E.R.E., ii. 260) pp. 103-9. observes ( that
"already
many
at
Sanchi
the
as
'
lotus'
an
in
the
hand
for for
Buddha.
Maitreya
are
not
all
Avalokitas,
286
PUTO-SHAN
AND
KUAN-YIN
PUSA
[OH.
with
may
Perhaps we the willow instead of the lotus. find an explanation in the fact that the willow been
and
has
uses,
put
by
the
Chinese
to
various
magical
is regarded with special favour as a rainWater charm.1 which has been merely touched by is supposed a to be endowed willow-branch with healing In Buddhistic properties.2 miraculous literature religious truth is often poetically referred
to
as
a
parched the
Law
descends
upon
the
fa
yu
"
"the
(of Buddha)"
"
is constantly
been
one
rain of by used
as
we
religious shall
see,
writers,
as
and
name
it has of Thus
chosen,
of
the
the
great
of
of Puto.
to
the
worshipper
it is a very natural and appropriate thing divine pusa, who brings succour to the
and bliss
carry
sheds
upon
them
the
dew
of
"
(or
in
"
of the sweet
dew
3),
should
which
her
follow
them."
the
symbolism
and
as
iconography
of
be may padmapdni the wife Indian goddess Laksnri or "ri,, with the post-Vedic connected from which she, This goddess was of Vishnu. associated with the sea, is said to have arisen ; and as goddess like Aphrodite, of beauty she
Possibly
Avalokitesvara
the
lotus
H. (see
Jacobi,
in
Hastings,
op. cit.,
Lion
and
Dragon
S.B.E.,
2 3
4
Such
water
is known
as
willow-water
that
(yang-chih-shui).
spray was originally Indian tooth-stick
a
Kan-lu-chiu.
It is perhaps
a
not
impossible
Kuan-yin's
an
not tree
that of
willow
(Chineseyang)
seems
but
to
OH
I-Tsing\s
Records,
of acacia. p. 35 ; Watters,
kind
XL]
the
ICONOGRAPHY
287
cult of Kuan-yin
us
would
take may
as
note,
ch'ien-shou ch'ien-yen (the pusa hands and a thousand eyes "), who words of is
a
"
of
thousand the of
(to quote
temples
men
hymn
ever
often
Puto)
across
ferrying
of in
safely
to
the
ocean
misery,
a
prayed
in
thousand
Tantric
Avalokitesvara
-
to (perhaps
be identified
Marichi) whose
been
worshipped
century
sculptured in North
India
we
in the
find in
eighth the
Records,
Sometimes
op.
chapels
tit., ii.
171 ; and
that the
Beal,
be
been
mentioned
tamarisk
"
(tamarlv
Kuan-yin
indeed,
It
of Kuan-yin."
that
plant sometimes appear and paintings of Virgin in Him, the the association with artists and angel Gabriel (see Shrine [1912], Sacred the flower has pp. 281-2). In these paintings lily has also been ; but the willow usually been a applied to the
of Christian symbolism purposes Christian Church [Eng. trans., Duchesiie, Early (see i. 167-8). This 1910],
or
in the
Western
History
of the
the
passage about in remains wand willow which green accordance us may with the moral state of its owner remind of the belief of the Amidist that each man while living on earth is represented in paradise flourishes or languishes by a lotus, which to his spiritual according
-
decays
condition
2
(see above,
pp.
108-9).
op. cit.,p. 185.
see
1^"if*^]t!i;:gflS'fiH","A*
See Vincent
A. Smith,
For 189-90,
other references
to
or
images
of Kuan-yin
to
in that work,
be unnecessary Avalokitesvara
the
pp. reader that the frescoes and statues of in Turkestan been found by Stein, Le Coq,
256-7, 308.
It may
and others are not only of characteristically Indian, Tibetan, and Chinese type, but also (more of that Grcuco-Indian type which has left especially) indelible impress on Asiatic religious art from Gandhfira to Japan. an
288
PUTO-SHAN
AND
KUAN-YIN
PUSA
[CH.
Kuan
to
be
the figures of what yin's worship appear different deities ; but they are thirty-two
of the one all manifestations pusa exercising in different capacities her various functions of helper
and
saviour.1
Sometimes, eight
too,
we
associated with
different kinds
of danger
or
suffering the (pa nan) from which she is engaged in extricating mankind;2 as we and sometimes,
know,
as
co-ruler with
Amitabha
and
over (Ta-shih-chih),
SukhavatI,
it is correct to although regard her, when acting in this capacity, not as the female Kuan-yin, but as the male Avalokitesvara the Paradise,
of the scriptures of the Pure Land.
An
met
Kuan-yin
student Ta-shih
literature is Pai-i
robed
(" The
Great
Teacher
in white
"). An
English
to emphasize
and
as
a
white-clothed
1
These
are
the
transformations they
(sui-chi-
of Kuan-yin ying-hsieri)
appearances thesutras
as
female.
include her
B.N. (see
13-i and
139).
138 and in the text are ones, as already stated) Kern. by used 2 Strictly eight states or situations in which it is speaking, these are Buddha impossible to hear the Law (and therefore difficultto attain
female
Some
of
salvation). /V*
3
* *H *
3 B "
an
4fc 2 A
xv.
It
A. E.
to Essauites,
Beal, Buddhist
xvi. 159-166.
Suffriiisuggests
or
that 'E"r"rcuoiis
at least
a
Idumaeans,
or was
equivalent ethnic He is strongly of opinion Idumsea. clan of on the Jewish borderland. though non-Jewish,
XL]
were
a
THE
DEA
SYRIA
289
sect
of Buddhists
has not
many
commended admitted
itself that
have
the
may of the Essenes philosophy Oriental have been partly derived from (perhaps for the white As Persian) sources. robes, they religion and
worn
were
not
only
by
Essenes,
but
also by
the
in Egypt
mind
of the by
Vita
Contemplativa), and
Mysteries.1
But
the
Orphic
if it be
to unjustifiable
trace
any connection
between
Kuan-yin
and
the
Essenes,
it is perhaps
permissible to suspect Syrian influences of another kind. Syria was The carried, as cult of the Dea know, to the extreme we ; but west of Europe
the East
traders
as
of Hierapolis
as
had
and
well
the West,
some
in supposing
that
knowledge
reached
China
through
Persian
other
We
with
never
may
readily
understand
that
the
barbarities, could
of winning submitted Yet it will
have
in
moral
had
a
the
support
to
land sway
already
of Confucianism. that in some respects Kuanperhaps be conceded a as not refined yin may unfairly be regarded
the
and
1
moralized
Atargatis.2
We
know
that
this
See the closing lines of the Cretans of Euripides. It would to China of not be the only instance of the adaptation The famous Hsi-wang-mu deities that originally belonged to the West.
2
(" the
Western
Queen-mother"),who
occupies
prominent
T
place in
290
PUTO-SHAN
AND
KUAN-YIN
PUSA
[OH.
control
Syrian
of
"
have
l
"
the fact of
which
recalls
yin
But
with
more
her
or
dew.
both
same,
divinities
indeed,
in
are
may
common
be
deities who
one
little else
as
with Vishnu
;
a
another
such
Orpheus Buddhism
and
and
it is also
true
that
of fish quite
irrespectively
be
yin.2
It
must
admitted,
"
moreover,
that
no
special significance necessarily attaches to the fact a are that tanks of sacred fish characteristic feature of all properly-equipped Buddhist monas
"
teries,
as
they
were
of the
temples
of Atargatis,
or
for
it is usually
supposed fish in
as a
"
(whether rightly
the
monastery but
are
wrongly) that
were never
the
ponds merely
regarded
to
serve
as
sacred,"
supposed
permanent
strict Buddhist
commandment
has
Giles)with
the
possible, too, that a con Amitabha Mahayanist who is not only the ' ' Infinite Light or Space "),but also the (thedeity of
"
(by
Prof. H.
A.
dkarana,
and the Zrvdn Mithraism? or of 1 See Dr T. K. Cheyne, in Encycl. Biblica coll. 1530-1. 2 " Reference to the mu-yil, or fish/' need only be made wooden There temple. which occupies a prominent place in every Buddhist have led fishes to are three supposed characteristics of which appear
Wu-liany-sliou
(thedeity
"
"Endless
of Time"
Infinite Age
or
Time
")
"
to their
being
regarded
:
are
in many
are
as
their mortal
quietness
ears
"
they
the
silent.
110
is
to
are
they
believed
virginity.
to
need
sleep.
third
is their
fancied
perpetual
XL]
KUAN-
YIN
AS
FISH-GODDESS
291
But unless slaughter of any animal.1 we actual contact adopt the hypothesis of some between it the cults of Atargatis and Kuan-yin, deliberate is difficult
"
when
we
remember
"
that
the
former
of fishes to explain why partly a goddess Kuan-yin in one of her manifestations should also In this capacity she be regarded as a fish-goddess.
was
is known
of Fishes
"
in Nepal
;
as
or as
"
Ruler
Ao-yti
and
in China
Kuan
Kuan-yin
("The
of
Painters
an
the
"
T'ang
").
of
her as sometimes earlier time represented Certain artists carrying a fish in her right hand. dynasty of the Sung gave still bolder expression to the idea of Kuan-yin's association with fishes
of a clothing her in the garb daughter. Occasionally, indeed, the
was,
by
from
the
A
artistic
point
of
view,
assumes
over
emphasized.
Kuan-yin's
sustenance,"
Western
critic,who
"a
that
that
symbol
much
that the
expeUed
Syrian
from
on
a
fish-goddess
her
stillcarries in
1
splendid fragmentary
shrine and
Hierapolis,
the
Hence
person
of the
are
ponds
").
as
known
fang-sheng-cli'ih ("life-sparing
the
tiously preserved.
pigs
2
lives are thus ostenta only animals whose large monasteries take charge of cattle and
of Chinese
and Japanese
Art, i. 133.
292
PUTO-SHAN
AND
we
KUAN-YIN
PUSA
[CH.
to
Chinese
find
Puto
Buddhism, the
waters
need
not
be
surprised
island
that
are
surrounding
regarded
as
the
an
of
inviolable
to
sanctuary be in store
for all impious fishermen who defy the by letting down Kuan-yin of the Ao-yu
in those holy
waters.
That
the
rule
and
is to-day
practi
Chinese in the
a
legend
which
of incident the
sudden
advance
popularity
with the
miraculous
quarter
second
to
According Tsung,
of
to
this
of legend,
the
Wen
the
840,
T'ang
was
dynasty,
reigned
from
827
inordinately
were
obliged
enormous
regular
no
supplies
of
palace
for which,
however,
the imperial
eye of
was
exchequer. by
gladdened
an
exceptionally
large
The shell, however, treat. anticipated an unusual it proved hard that all efforts to break so was
to was about unavailing ; and the emperor it opened it aside when of its suddenly
put
own
and
a
disclosed
miniature
to
the
astonished
image
of the pusa
of Kuan-yin.
gaze
The
awe-stricken
emperor
gave
orders
that the
XL]
EXTENSION
was
OF
CULT
OF
KUAN-YIN
293
a
treasure
to
be
in
sent
goldfor
a
Buddhist
monk that
Wei
worth
Cheng,
who
on an
knew the
everything
knowing
to
subjectof
miracles,
in
order
obtain
authoritative
"
explanation
of the prodigy.
" This matter," explained the man is of wisdom, is the pusa not devoid of significance. Kuan-yin love and to all living extends who compassion beings ; and the pusa has chosen this means of
inclining your
mind majesty's
towards
benevolence
filling your
heart
with
pity
people."
the chronicler, took
The
emperor,
concludes
the
part, and not only abolished the forced tribute of oysters, but issued an edict to the effect into to be admitted that an image of Kuan-yiri was
every Buddhist
we
hint in good
temple
throughout this
a
Whether
points cult
1
believe
not,
it
to
the
fact that
great
a
extension very
of the
of
seems
Kuan-yin
took
place
fewr years
on the credibility of this pity to throw any doubt it but in interests as the truth the reader's attention story stands, of be drawn to a prosaic in Dr Wells occurs must statement which
It
Williams's Chehkiang
description
the
of the
a
' ' In shell-fish and insects of China. large kind of clam (Alasmodonta) and Buddha fish,, the of under after which
water.
Nacre
is deposited
over
the lead,
months shells are retaken, cleaned, and then " to sell as proofs of the abroad power and presence of Buddha (MiddleKingdom, i. 350-1). In view of these facts it must regretfully be admitted that where the interests of religion were at stake the
sent
few
the
Chinese
more
monks
seem
to have
shown
themselves
no
scrupulous
than
their European
contemporaries.
294
PUTO-SHAN
AND
KUAN-YIN
PUSA
[OH.
to
before
the
time
as
when
Puto-shan
began
be
that pusa's principal seat of worship died in 840 The oyster-loving emperor history of Puto
to
Buddhist
opens
in 847.
In
that year,
a
according Buddhist
certain
and
Puto
worshipped
seems even
the
Ch'ao-yin
must
a
Cave.
been
This
known, of
show
that
Puto
as
have
favourite
no
haunt
Kuan-yin, that
though
was
there
case.
is
direct
to
evidence
such
the
According
pilgrim burning
borne he
attested
the sincerity
without
flinching,
passed he which
state
of
Kuan-yin,
pusa
of
were
true
to
her
we
functions
must
as
Teacher her
the
Good
in
not
Law,"
assume
that
object
was
appearing
to
before her
her
Indian
worshipper
signify
approbation
of his conduct, but rather to express her extreme deeds Such displeasure. of religious fanaticism (records of which are painfully frequent in the of other religions besides irreconcilable the totally with
annals
Buddhism)
spirit
to
are
of
the
Buddhist teachings
the
the
German
century
career
mystic
Suso,
began
his
religious
by
subjecting
XL]
BUDDHIST
AUSTERITIES
295
rigid rules of a cruel asceticism. Suso, long after him, he made the discovery bodily the not austerities were painful
necessary conditions of healthy spiritual progress, he and he thereafter followed a via media which
never
ceased
to
Unfortunately,
to
to
his
a
section in the Lotus of the Good to be believed by certain Mahayanist which that
there the
was
among
T'ien-t'ai school
was
immolation
It
is
significant
has
circumstance
that
the
0.
Zockler
as
an
pointed
asceticism
element
essence
as necessary to salvation,, the ascetic principle early for in the development itself of the Christian Church." made way be made Mutatis mutandis, the same the concerning observation may
to the
regard belonging life the of religious and moral Christianity, or of prescribed in its original
out
that
though
"
we
cannot
asceticism
find associated with both which we Mrs Rhys Davids points out that Buddhism to be first sermon,, inception, in the Buddha's
Islam
and worldly indulgence on the one of sensuous equally to the extremes But in the sense hand, and of self-mortification on the other. in life, Greek which some channels of activity of the askesis, or way of Buddhism by developed was barred training, are special and others
.
thoroughly
amounted culture of the Order There be called ' the simple life.3 to what would now very much does not appear, in the canonical books, any glorification of the Similarly, intellectual or spiritual at the expense of the corporeal."
ascetic.
. .
.
The
bodily
J. H.
"the truly observes that though constant endeavour is Buddhist from to of the ultimate and corporeal escape Gotama be is body to teaches that the existence, cared for. clearly Desire for the pleasures, and the formation habits, which of good
Bateson
hope
minister
inculcated ; and pursuit and conduct real self, are Encycl, to to be cultivated" (Hastings, are this contribute which end Rel. Ethics, ii. 70-1, 74, 759).
to
the
296
PUTO-SHAN
AND
KUAN-YIN
PUSA
[CH.
Kuanfor
worshipper
yin's Cave it
was
who
burned
his ten
as
a
fingers at
is described
native
of the
of India,
largely
of
the
example led
flesh-torturing
Buddhist
on
India China
for
that
to
many
of the
of body
inflict cruel
to
punishment
its proneness
sovereignty
to true
of the
spirit.
Buddhism,
such proceedings
also directly
antagonistic
bids
men
maintain and
state
of physical
health
fitness in order
that they
both
to
may
obligations
their parents
Yet
in condemning
harsh
we
"
China
man
should
beware
is apt to assume, flesh which that the a mortifications of the inflicts upon himself religious enthusiast under the
"
plain
the
influence
of
ecstasy
cause
or
intense
acute
emotion
are
necessarily
There very
the
of
physical
to
agony. that in
is abundance many
cases
of evidence
show
there
is
no
suffering
all the
rapturous
pain
being Thus
dissolved
we
our
in the
whatever, flames of a
ourselves ascetic
joy.
been
may
console
with
may
was
the
have
reflection that
as
finger-burning
from
free
or
physical
pain
as
Catherine
of Siena
Bernadette
of Lourdes,
in very
similar circumstances.1
Nowadays,
1
whether
trance
as
result of
frequently
slackening
by
a
The of
mystic
state
anaesthesia
Mysticism,
435).
KUAN
Drawn
YIN
a
PUSA.
in blood by
Hermit
(M^lch reduced in
ofPuto-shan. size,)
[Facing /. 296.
XL]
of
SUTRAS
WRITTEN
IN
BLOOD
297
some more meritorious religious zeal or from it is comparatively cause, rarely that a Buddhist inflicts physical pain or injury monk upon himself.
Few known
submit
to
to
any
severer
discipline than
as
that
Christian in
monks
a
inclusio
"
voluntary
a
self-confinement
monastic Others
cell for
term
of months
or
years.1
withdraw
from
the
fellowship
and
vow
they
belong, under
a
take
of
up
their
abode,
sometimes
silence, in
solitary hermitages.2
to
Several
such
are
hermitages
some
exist in Puto
There
a
anchorites,
again,
very
maintain
practice
seems
which be
has
been
to
of great
or
antiquity
writing their
own
sutras
drawing
The
acute
sacred
act
pictures
with morti
blood.3
only
of bodily
fication involving
pain
which with
by
ordinary
monks
is associated
that Bernadette, in her hand
no
' '
Credible
witnesses
report of
a
end
of her
marks of ecstatic anaesthesia in the lives of the saints." With regard to the wilful (c creation " device for enhancing a desperate as of pain-sensations the intensity Hirn's Origins the Art, see of emotional state," chap. v.
any
ecstasies. of burning.
"
Similar
pain, instances
the visionary of Lourdes, for fifteen minutes during neither did the flesh show
abound
of
The see of this kind at Chiu-hua-shan, above, p. 242. Tibetan severer type than similar practices of anchorites are of a much in kind Buddhist China S ven the Hedin, Transof anything (tsee
a
For
case
Himalaya,
2
ii.7
ff.}.
of the Byzantine the
East, and drawn
Cf.the
/ceXAtwrcu
the Laura
of Western A
monasticism. 3 In such
cases
blood
is usually
from
the tongue.
drawn in (on a reduced scale) reproduction of a portrait of Kuan-yin, blood by an anchorite of Puto whose name is Shou-ch'ing, appears in The technical expression for this book. blood writing sutras with one's is tz'u hsueh shu eking.
298
PUTO-SHAN
AND
KUAN-YIN
PUSA
[CH.
as
ordination. hsiang,
or
This
is the
process
which with
janthe
moxa-
chiu-hsiang,
of
in
cauterization pastilles
made
the from
scalp the
artemisia
chinensis.1
Strictly speaking, submission to this painful ordeal is not an ascetic act that is to say, it is not done in the the the body with of chastening
"
object
symbolic
act, whereby
the
ness
candidate
to
walk
of the bodhisats,
to
the the
extent
if need
be, for
good
It
was
fellow- creatures.
mentioned
that
the
place
where
the and
the
Indian gazed
performed
divine
his act
form
of devotion
was
of Kuan-yin
Ch'ao-yin
to
Since
that time
to
is said of
but
have
manifested
on
"
herself
her
of
many
"
different
occasions,
caves
in which
taken
most
has
been
hallowed regarded
pusa's
most
and
is therefore
It is visited by
all go
strong dark of
hope
recesses
that
gaze
into the
they
"
will be
favoured
with
samite,
view
1
the
pusa
of the
clothed
ordination
in
white
see
For
full description
Mahdydna
on
en
ceremonies,
:
De
Greet,
Le Code du
described
2
Chine
(Amsterdam
and
"(
1893).
The
is jan-hsiang
pp. 217
two
ff.
are
The
other
eastern
the
Fan-yin
the
Shan-tsfai
caves,
which
The
are
in the
peninsula,
with
beyond
to
Flying holy
Sands."
the
annalist
regard
the
three
places
are
as
words of follow :
xi.]
THE
SACRED
CAVE
299
l Perhaps those who are strong mystic, wonderful." in faith do not often go away disappointed. is disappointing, As a cave the Ch'ao-yin-tung
for it is merely
by
perpendicular
rent
in the
rocks
no the sea-shore, and would attract particular At times attention but for its sacred associations. roar the tidal waters rush into it with resounding
says a monkish spray, and the waves, chronicler, lash the cliffwalls like the tossed mane If the critical Western of a wild animal. enquirer
and
dashing
extorting
at
certain times,
atmospheric shaft of
a
when favourable,
cave
through
in the roof called the t'ien-ch'uang, or gap " heaven's window," and strikes athwart the flying foam. The to be filled with a cave then seems tremulous nothing devout which haze,
but
in
which
the
unbeliever
sees
sunlit
worshipper
the
"Pusa
to the which spray, but is a luminous veil through becomes Pity" of Love and
visible to the eyes of her faithful suppliants. little temples, Close by the cave stand two Hall of Arahants," or the Lohan-tien, the and
"
Ch'ao-yin-tung-tien,
Tide-waves."
A
or
"
Hall
of the
Cave
one
of the
or
image,
two
empty
1
shrines
and
-jars,
at
once
an
iron railing,
in spite of many
The
author
cave
visits to the
oil
confess
saw
that
nothing
hut
lapping
the crag.
300
PUTO-SHAN
AND
KUAN-YIN
PUSA
[en.
and a rock bearing the inscription Hsien-shen-ch'u, indicate the spot from which the visitor is invited
cave.
This
spot
whereon
is
the terrace
the pilgrim
seen
a
kneels well
and
or
prays. pool
known
Here
as as
may
also be
sacred
Kuang-ming Hui-ch'uan
are
("Lustrous and
or
"
Bright"), and
by
also
Spring
have
of Wisdom."
been
Miracles
the
of healing
waters
said to
wrought
of this
well.1
a
high
officialnamed
and
at sent
Fan
son
was
afflicted with
ness,
his
to
offer up
prayers The
son
his
behalf
out
the Cave
father's
carried
well he
his
from
water
the
brought he
Fan his
home the
bottle
of holy
man's
with As then
to
a
which
result
washed
blind
eyes.
recovered
son
his eyesight,
a
and
he
ordered
Puto
cave
to
make
second front of
to
journey
the pray, than
to
return
thanks.
man
In
holy
the
sooner
knelt
down
and the
no
finished
pusa
made Her
a
appearance
we are
"heaven's
window."
outlined
told,
was
dimly
within
of shimmering gauze
streamed
to
jade-
It is curious
extreme west
the
extreme
holy
cave
well as in the in I to the the vicinity of the east. exist refer wells which St in Scotland. Medan^ Luce It Bay^ has been "the of
custom
sacred
cave
in
immemorial
day
"
of the peasantry
"
custom
on
to bathe
in May,
obsolete to for
themselves
of various
diseases
"
(D.
MacRitchie_,
XL]
As
century
were
STORY
OF
KUAN-YIN
301
late
as
the
first quarter
the curative
of the
empress
of the
Ming
dynasty
sent
the
well.
Indeed,
cures name
it
was
in
recognition
of
the
miraculous
the waters
and
by wrought Lustrous
"
Bright"
conferred
upon
it by
imperial
patent. It is not
sea-
only
amid
the
caves
that
the divine
has she revealed self visible to men's eyes, nor herself only to those who have bent the knee before her sacred image. is a graceful little There describes tale which devout two women
of of
Puto to going on year after year. pilgrimage One an of these was girl, the other unmarried her married one occasion as their relative. On boat approached the island the girl was seized
with
was
melancholy,
on
elder
spent
the
per Her
the the
island
visiting the
shrines and
forming
customary
rites of
who
means
hungry
The herself with food. girl became in the course of the day, and was
302
PUTO-SHAN
AND
KUAN-YIN
PUSA
[CH.
a stately lady, carry therefore much relieved when ing a basket of food, suddenly on the appeared distance boat was The some sea-shore. moored
strange
lady
made
little the
boat
into
the
and
worse
by
this
means
than slightly wetting misadventure She fed the girl with the edge of her robe. having delicious food, and then, without spoken without
a
word,
returned
woman,
to
the
shore.
After
some
time
the
elder
having
boat and
devotions,
fear that
returned
to
the
be
the all," was fed by a strange lady." So saying to a remnant of the food which still
Her
hungry.
hearing the on companion details of the story made that the up her mind have been a divine being, girl'ssilent hostess must
and
to
to
give
up
reverently
on
at
the
stately
image
of
Kuan-yin
that the
seated
the
lotus
throne,
was
she noticed
hem
out,
perhaps, by
some
keen-
affords
that
be
China,
they
may
in
He that "idolaters." assert may practice mere in spite of the moral elevation and philosophical Buddhist doctrines, the religion profundity of many
as
actually
practised
by
the
people
of China
has
XL]
come
IDOLATRY
AND
SYMBOLISM
a
to
than
systematized
imageLet
worship. beware us
people images Chinese
and
are
however,
is scarcely true.
burning of the
we the watch supposing, when incense before the great gilded Buddhas bodhisats, that all and
are
Buddhists
In
mere
stones.
the
East,
many
people
to
be, incapable
themselves
sensuous
all who
find in
signs and
within
emblems their
means
of preserving
the and minds light of a lofty spiritual ideal. It is only the ignorant of Buddhists, as it is only the most most
hearts
ignorant
before
as
the
or
images
adoration
real and ultimate objects of their pious devotion. To Buddhist, to as the enlightened
the
the
Catholic,
a
the
image
or
sacred
symbol
of divinity.
aware masses
Christian the
Buddhist
are
both
well
that among
the
the
symbol place
of
usurp
the
thing
symbolized adherents
would
were
and
yet there
are
count
less earnest
withdrawn.1
to
"
regard
idols," Buddhist
a
published
little
304
PUTO-SHAN
AND
KUAN-
YIN
PUSA
[CH.
discredit any not of sermons volume which would Western pulpit.1 in Japan During a period a of political unrest
number
"
of young imprisoned
men
of knightly
on
a
rank
"
samurai
were
a
in
revolutionary
one
with and
went
exception,
filled with
fierce anger
even
resentment
so
against
to
their
jailors, and
a
far
brought
mere
boy
of twelve under
or
thirteen
years
patience
won
suffering and
the
of bearing of his
him
sympathy
-
and
jailors and
fellow
prisoners
alike.
that their boy- prisoner pos authorities noticed little lay figures, which at first were sessed two be only dolls, and to they wondered supposed
at
a
high
;
spirited boy
caring
for
such
things
but
careful observation
not
as
revealed
as
toys, but
Every
morning
greet
them
were
up
before
him
"
and
them
if
they
good
living beings. !
"
Good
morning,
say ; and
father,
when
he would would
he
tray
reverent
He
treated
son
the
respectful
is named
(in Old
in
been
The
book
into
Shodo
by the
Kowa
translated
The Praises
English
$j"xll wt U
Lloyd
has
the title
ofAmida
(Tokyo : 1907).
XL]
Old
his
FILIAL
PIETY
305
China)
would
treat
came
realize that the toy largely responsible for the child's figures were sweetness of disposition. and grace of manner his failed to embitter The hardships of the jail
temper, for to him
or
"
jailors gradually
it
was
no
but jail,
rather sacred
"
beautiful temple
a
something
yet
more
him, in very truth, stone walls were free to no cage ; for he was prison, iron bars no hold spiritual communion, the medium through
home. To of and
greater freedom
Our
Japanese
with
from this the lesson to be drawn emphasizing little story in respect of the virtue of filialpiety likely to seems "a virtue which, by the way,
in both
Japan
and
China
in indirect
goes
on
for of the substitution of Western ideals in social and political life. He life itself is a to remind us that human
we
have
and
cast
as
fettered
Passion
and
vanity, indolence
and
"
ignorance
weaknesses
of the
our
physical and
with
accept
moral
we
natures
are
these
1
are
chains
would
which
the Orphic
fast
Our
Japanese
Buddhist
is
a
and
Pythagorean
notion Phado,
prison arid the soul a prisoner. Gorgias, 493. (rb tfv "rQ"^d tvriv ^HMV
in Romans
me
from
that
Cf.Matthew
U
Arnold,
ff
For most
men
in
brazen
PUTO-SHAN
AND
KUAN-YIN
PUSA
[CH.
manacled
throughout
a
term too,
have
dolls that
Let
us
we
worship.
not
of
of
our ours
idolatries, provided
stand
as
only
that
idols
and
symbols
our
of something
beautiful
prisoner
communion
The prison walls. his idols as a means used his loved were ones who
boy-
of far
Some of away : and they gave his spirit wings. have idols of a baser kind, idols that hypnotize us faculties and teach us to hug our our chains, so faint, and that the music of the spheres grows the spiritual vision is restricted to dungeon. The the boundaries of our spirit will idols beat against her mortal bars in vain if our range
of
our
are
such There
as
these. is
a
curiously
prevalent
impression
Europeans that the "idolatries" practised among China in Buddhist are with quite incompatible like prayer in the Christian sense, and anything that the whole of the liturgical worship of the
Buddhist temples
is
meaningless
mummery,
chiefly consisting in the recitation of transliterated formulas Sanskrit texts are totally and which devoid
of meaning
as
even
to
are was
Such
bad
these
it heap
when
to
proof
of
Christian
the
are
faiths of all
non-
notions which
no
person who
can
read Chinese
XL]
USE
OF
PRAYER
IN
BUDDHISM
307
is likely to entertain
for
moment
after he
has
glanced
of the pages of the prayer-books in the great monasteries. which are in daily use Such compilations as the favourite Ch'an-men-jihat
some
l
sung
include
prayers
for
use
by both monks
and
laymen
in connection
as
of daily life
can
There are, religious observance.2 on that saints' days prayers for use
with
days
"
is,
the
of the specially consecrated to the worship There burial services for monks are great pusas. and laymen, services for the ordination of monks,
of pious founders and services in commemoration There are benefactors and "spiritual ancestors." prayers for use before and after child-birth, prayers
for rain, for deliverance from for fair weather, and famine, for the divine guidance of plague
There are rulers and magistrates. food, prayers before taking used danger difficulty, prayers for or prayers
the
many and
those
at
sea,
sacred
words
to have a con supposed trolling power over the forces of nature, and there are prayers for purely material benefits, such as
which
are
wealth
and
worldly
(Jhana)School
Another
of the Jhana
308
PUTO-SHAN
AND
KUAN-YIN
PUSA
[CH.
is devoted
by
to selected
"
sermonettes
homilies
distinguished
as
a
leaders
of
religious
exhorta
are
thought.
These
tions which,
so
based
or
on
Buddhist
ethics,
dogmatic regarded
"
assumptions
as
that
they
be
the
utterances
so,
moralists is perhaps
the
not
only
great
religious and
which,
if it does
actually welcome
sees no reason
encourage
to make
for his excommunication. Expulsion provision is, indeed, not unknown from the monkhood ; but is inflicted, not for free thought the punishment
or
merely
for
offences
against
or morals longer no
The
fate of those
torture,
who,
are
if still
to subjected
physical
driven
Church
Buddhist Articles
unwillingly from the fold of the Christian be unthinkable in Buddhism.1 The would monk
and
at
to
at
no
no
is
perfectly
liberty to
his
books
own
judgment
and
so
in
interpreting
doctrines
chooses
to
the
his remain
sacred
traditional
long he
as
of
school,
in
though
he
the with
monkhood all
the
must,
of
1
course,
conform
disciplinary
Modernist
movements
in Buddhism
:
in the Buddhist
Church
partly because
as
no
a
acute
"crises
"
infallible pronouncements
to
what
as
a
hardly
Refuges
XL]
PRAYERS
OF
THE
JHANA
SCHOOL
309
regulations belongs.1
The
in force in the
monastery
to
which
he
which
as
edition of the Prayers of the Jhdna School is in use in the monasteries of Puto contains,
be
might
or
expected,
with cite
bore
2
numerous
prayers
As
was
an
addressed
to
associated
we
Kuan-yin.
a
example composed
"
of these
may who
prayer
which
by
monk
the monastic
name
of
Fruit
of Great
Wisdom."
the
Ignoring womanhood,
popular
addresses of the
notion
of
Kuan-yin's
as
he Father
the whole
pusa
"com
3
passionate
whom he
pity vouchsafed
ceaseless
beings,
world
and
to
for his
efforts to
salvation.
that he has come, suppliant announces cleansed in body and mind,4 to prostrate himself before the He pusa and to implore his help and protection. continues
"
The
as
follows indeed
:"
am
has been
granted
So far
as
is concerned, has
the Protestantism
of Buddhism. it is
an
Auguste
Sabatier
' '
his
let
even
so
with far as
as
objectof
belief.
Faith
be
regarded
the
Wheresoever faith exists, there is element par excellence. What is called dogma is merely interpretation a religion. symbolical inadequate and always of the ineffable data of modifiable "always the religious consciousness. knowledge is necessarily All religious religious
"
purely symbolical, seeing that through only be expressed symbols Eng. trans., 1909, p. 226).
and
2
mystery
"
implies)
and
can
Religion,
Ta-hui-lcuo.
310
PUTO-SHAN
1
AND
KUAN-YIN
PUSA
am
a
[OH.
but
I
am
that my heart is not yet penetrated with the truth.2 I am sorely lacking in true knowledge, and have I am many vain thoughts and wrong opinions.
deficient in the advancement. and yet I am force necessary for spiritual I study the scriptures with diligence, incapable of fully understanding and
moral
I fear that few assimilating their holy wisdom. blessings are in store for me, that my life is destined to be cut short,3 and that I have devoted myself
all in vain to the religious life.4 I have wasted my days, and dare hope for nothing but a spendthrift's death.5 Behold, in my longing to purify this heart
of mine,
reverence
am
and night
shedding humiliation
tears
of kneel
day
and
countenance.
dwell Thy
Thy
name,
holy
prostrate myself before Thy sacred image.6 O Pusa, to hearken Thy heavenly ear, unto of Thy
divine love
save
me
from
misery
grant
2
("
If the
but
suppliant although I am
is
a
beginning
I words : is confused
' '
monk,"
the
following
am
in the ocean of worldly life,and my mind stillimmersed and distracted." 3 The Buddhist prays for a long life so that he may have time for The is capable. his nature the fullest spiritual development of which Western longs, or should common view that the consistent Buddhist for death or annihilation is quite a mistaken long, a speedy one.
4
Instead
of this sentence
the
layman
says
as
:
a
c '
I fear
that
am
man"
"I (literally,
That
squandered
all my powers and talents, and karma store of good with which to face the
"
KUAN-YIN,
"THE
COMPASSIONATE
FATHER.'
{facing p.
3ic
XL]
me
BUDDHIST
PRAYER
311
Thy
pity and
upon with
Thy
my Thy
protection ; let Thy spiritual body and illumine my heart. dew,1 so that it may sweet
away all stains of hatred and from all sin and foulness, and me deed. in thought Guard me and night when
from I
ill-will, cleanse
make both
me, me
pure
and Pusa, that
day
O
all evil.
and
Be
ever
with sleep.
wake
when
Grant
may my understanding awaken Grant Thy glory. that I may intelligence and discernment.
remain stored may read the scriptures the words in my the sacred truths and that when memory, I may have wisdom to understand are expounded May I be endowed them. judgment with good my and insight ; may happiness and peace the contemplation far from keep days
;
be long
I
ever
may
may of Thy
;
be
I attain in absorbed
evil spirits
a
clear
genera
generation without in I walk the way of the may gratitude for all mercies ; may
the
my
trust
in
Buddha,
the
Law,
saints ; and wherever all living beings attain union in the perfect wisdom that leads to the peace of Buddhahood."
CHAPTER
XII
THE
MONASTIC
HISTORY
OF
PUTO-SHAN
As
Kuan-yin's
nearly
of
a
hundred
monasteries number
a
and
exclusive
stilllarger
that
of
solitary
hermitages,
it is obvious
full description
could short
not
and be
historical account
of Putospace
we
a
shan
a
compressed
In
into
the
of
few
chapters.
these
more
pages
than
must
content
with
little
general
are
or
survey
principal
monasteries.
as
These
known and
or
"
Southern
as
Monastery,"
the
known
the
Hou-ssu
Northern
As
this book, of
however,
may
into the
hands
not
European
of place
visitors to
to
island, it may
be out
give
some
brief description
of its topography.
For
purposes
may
of
study
as
and
exploration
into
the
five
island
be
regarded
The
divided
imaginary
all the
sections.
first section
will include
with
are
south-western
In
part,
beginning there
the
about
landing-place.
seventeen
this
section
temples,
including
a
the interesting
as
Kuan-
yin-tung
(with
cave,
its
name
denotes,
312
OH.
xil.]
to
THE
DIAMOND
ROCK
313
dedicated
the
-
pusa), and
-
teresting
Grove
Ling
skih
ch'an
famous
P'an-t'o
(the "Huge
carved described
on
Rock"),
in the
the
in deeply
yin the
characters.
Next
Cave,
of
island.
the whole
Chinese
duplicate
Hua-yen
P'an-t'o
of
the
sacred
as
Potalaka home
mentioned
in the
so
sutra
the
of Kuan-yin,1
the
Rock
is the
"
counterpart Diamond
sutra,
of the Chin-kang-pao-shih
(the
Holy
Rock"),^
Kuan-yin
sat
on
which,
according
to
that
when she (or he) enthroned was visited by the angelic Shan-ts'ai.3 The boulder is covered with various inscriptions, among which
we
find
"
the
Western
Heaven,"
"
take
my
refuge
in Amitabha Teacher
Buddha,"
"the
the Great
preached world's
place
Buddha,"
"the
most
holy rock which guards the State." 4 top of the boulder, which is reached by means ladder, contemplative may monks wooden
be
seen
often
sitting in reverie. This, in fact, is a favourite spot for the practice of ch'an-na (jhana)
"
is another There religious meditation. Pulpit of Kuan-yin," as the rock close by known
"
deep
See p. 270.
3c T II
5
K if
814
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
but
west)
"
Rock
Ch'an-yiian,1 is worth a account of the visit on and emaciated figures which curious black-bearded Sakyamuni, Wento represent are understood shu, and
a
P'u-hsien.
The
P'u-chi-an
also deserves
visit for the sake of its magnificent camphortree, and the Yin-hsiu on temple account of its
one time the printingsecluded situation. At blocks of the island Chronicle and other literary for safety. valuables were stored in the Yin-hsiu
Its sequestered
position
saved
it
more
than
once
from
the
attentions
second
The
of
about
twenty-five
temples,
contains
not
only
the Ch'ao-
yin Cave, the T'ai-tzu Pagoda, the Fa-hua grottoes, Cave, but also, and above all, the the Ch'ao-yang P'u-chi-ssu. Monastery" great "Southern -the Near the Pagoda is a new boys' school, supported by The
the
monks
of Puto
out
of their endowments.
third section, with about twenty-three temples, includes the Hui-chi Monastery on the summit of the island
(" Buddha's
Peak
").
The
with nine temples, includes the beautiful island the on the religious house To this section Fa-yii Monastery. Northern or
"
"
"
the secluded
littlehermitage
;
monk
1
K'ai-ming
For
a
the
Fu;
reference
to Mei
see
XIL]
of sand
l
RELICS
OF
BUDDHA
315
sea
(Fei-sha) which
the Hsiang-liui
of objects other
glacier ; among
like
patriarch
(Tamo);
only
and
a
yin
sea
Cave,
fissure in
the
to
therefore
-
yin
celebrity.
According
Cave, like the
to
the
island-records, the
was
Fan-yin
a a
Ch'ao-yin,
visited by
at
dis
much
tinguished
India, though
our
came
from
Benares,
he
asserted
were
were
They
relics of in a placed in
reverently they
were
enshrined brought
was
years of
in
that
spection
the
faithful, it
always
higher
of
a
moral
standing
good
;
saw
moderately
character
the
relics assumed
saw
and
saintly people
the figure
It is said that in former days deep in was there the place now water the eastern
(and as
an
late
as
the Ming
dynasty)
peninsula
was
was
therefore by
occupied island.
created
to be swift and
the
which
The
and
of the
moral
character
of the
person
who
as
a
test
fairly
316
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
The
fifth and
or chiefly of lonely hills. It contains only two the most three littletemples, of which picturesque is the Hsiao-shan-tung ("LittleHill Cave"),on
a
rocky
promontory
which
at
high
tide becomes
an
of resident the
"
monks
"
in Puto
is
well
over
thousand,
"
whom
reside
in the
Southern
and
This
during
number
is greatly
second
the
month
the of
Chinese month
calendar,
for the
nineteenth
is regarded as the birthday of Kuan-yin, and the by stately services, which occasion is celebrated in permanent are not only by the monks attended residence,
and
numerous
but
also by
crowds
of pilgrims of
(monks
and
It
laymen) from
candidates
all parts
China,
by
at
for
annual
ordination.
ordination
are
is
this
time
that
the
and
"
the
rites
and
1913
Southern"
the
monasteries took
In
ceremony
"
the
Southern
"
Monastery
in 1914
of the
common
Northern."
The
candidates
who
come
Cave seem to have relics of the Fan-yin lost their fame in this respect, if,indeed, they are stillin existence ; but in the well-kno\vn of Ayiimonastery similar relics are still to he seen
one
in China.
The
the wishes to behold visitor who kneels in a little courtyard in front of the shrine and takes sacred object He is then asked to look inside and to the relic-casket into his hands. was he saw The author regrets to say that what report what he sees. He ventures it the figure of Buddha. white, nor was neither red nor to question the reliability of the test. wang
(Asoka) near
Ningpo.
Each
XIL]
from
BUDDHIST
ORDINATION
317
"
tion each young sets out for the monastery monk which he has selected, or which has been selected for him, as his permanent abode.
The
nature,
are
Buddhist
to
monks
are
not
take
"
China
to
lands
"
he
chooses.1 contain
we
this such
reason
the
of
Buddhism which
pitiful
stories in the
from
those
annals
of monastic
we
which
the walls of
loathed
dungeon.
have monasteries and nunneries of Buddhism been letter written by the never prisons. The to a of Canterbury saintly but pitiless Anselm had fled back to the of noble birth who has no counterpart world from her hated nunnery in the literature of Buddhism.2 lady
observed (Psalmsof the Sisters, 1909, hagiology there is no premium p. xxxiii.),in Buddhist placed on the husband himself was The Founder a state of virginity as such. and
Rhys Davids has
"
As
Mrs
father,, and
matrons,
2
"
the
most
eminent
sisters
were,
three
fourths
of
them,
to
wear
virgins." a spouse of God, virgin, thou wert chosen the dress and live the life devoted to God.
now,
not
; and What
set
can
apart I say
daughter ?
God
knoweth.
For it is impossible
to thy shalt return let thine heart be
by
saved,
.
. .
unless Think,
thou
and
shattered
to
pieces,
sorrow
vehemently
over
thy
fall.
Cast
aside
318
MONASTIC
HISTORY
OF
PUTO-SHAN
course
[CH
Buddhist
as
monk
a
is of monk,
long
he
remains
to
conformity
with
obey
the
the
"
vows
taken
ordination.
He
must
commandments
(which are
con practically identical with the commandments be he must tained in every sound moral code), he must strictly chaste, and confine himself to Flesh food is interdicted to a vegetarian diet.
Buddhist Regula
the
monks,
justas
of
it was
interdicted
by the
In
Benedicti
Christian
monasticism.
is law, the abbot's word great monasteries he is legally invested cases and, indeed, in many with the power of inflicting corporal and other
But if the rule of a Buddhist abbot punishment. is a despotism, it is nearly always a benevolent We hear of Buddhist one. never ecclesiastics in a tyrannical exercising their disciplinary powers No Chinese emperor had occasion ever manner. to issue edicts prohibiting Buddhist abbots from
mutilating the bodies of disobedient monks.1 It is hardly necessary to say that the great do not all stand at a religious houses of China
hast assumed, and resume and tread under foot the secular dress thou But if the habit of a spouse of Christ which thou didst throw off. to do this, all will be against thee, and I and the Church thou scornest how to act. May God Almighty of shall act as in such a case we know
.
.
God
The
manner
visit thine
most
heart
and and
pour
into
it His
love, dearest
of the
daughter."
letter is the
significant
characteristic
"
feature
in which the ugly threat of punish the ultimate argument The for last is the saint wishes his victim ment paragraph. reserved that if reproachful pity and loving persuasion clearly to understand desired Church cannot of God" effect the result, he and "the will act
"
as
in such
1
case
they
"
know
time
how
to act."
In
Europe,
in the
of Charlemagne,
laws
had
to
be
passed
making
eyes.
XIT.] MORALS
OF
CHINESE
MONASTERIES
319
level in respect of morals and religious uniform as zeal ; but the reputation of such monasteries those of Chiu-hua and Puto, which are far from influences of the great towns, the demoralizing
is in
most
cases
deservedly
are
high.1
That
resort
the of the
Chinese
monasteries
the habitual
and that they offer sanctuary is one to criminals fleeing from justice, of those like the story about the noxious libels which
"
of the custom of slaughtering female prevalence is not likely to be repeated in these days infants except by those who, with the best motives, are
"
victims of
desire to
"
exaggerate
moral
would Buddhist
been
monks
of bad
to
character, and
that many
have very
are
attracted
the
unspiritual
some
time
are
bound
to become
unpleasantly conspicuous in connection with any conceivable form of ccenobitic life,especi ally in an age of religious apathy or degeneration, quite irrespective of the religious creed with which it happens
to
that supposed incompetent idlers : or only fit for weak minded whereas it is justsuch persons as these to whom this mode of existence is pre-eminently and
-
be
is sometimes hermit is or
dangerously
1
unsuited.
opinion which is based on personal observation and frequent residence in many of the principal monasteries
This
is
an
enquiry
during
in China,
320
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
We history Kuan-yin
saw
of Puto
with
847, when
appeared of
a
prayers
next
Buddhist
of
event
a
religious
took
about
decade
later, when of
place visited by
than
was
another
nameless Japanese
bears
greater
celebrity
the
a
ascetic. named
This
foreigner
l
"
Egaku
name
which Peak."
the
dignified meaning
favour
at
He
was
was
in high
sent
court,
and
twice
by the empress-dowager
to
Tachibana
epoch
was
on
one
China.
This
and
to
prosperity Buddhists
between
for Buddhism
were
in Japan, moving
constantly
court
the
great
Kyoto of Nara and learning and centres of Buddhist indeed, Japanese monks, showed
monasteries
much
en
thusiasm mountains
of the
to
same
in
making
pilgrimages China
as
to
the
sacred monks
of Buddhist and
Chinese
the
in travelling earlier periods showed holy shrines of their faith in Kashmir and
India.
In
name
much
1
2
Buddhism Egaku's the history of Japanese for to him is assigned is a distinguished one, into his of the credit of having introduced
would Japanese be Hui-o imperial
became
great
Egaku The
in modern
court
Pekingese.
at
resided
Nara
from
784.
In 794 Kyoto
era
the capital.
It
was
during
Heian)
power
that
or
the
behind,
Fujiwara
family
the
INSCRIBED
ROCK,
NEAR
SUMMIT
OF
PUTO-SHAN.
THE
CHUSAN
ISLANDS,
FROM
PUTO-SHAN.
[Facing p. 320.
XIL]
native Ch'an
which
students
THE
ARRIVAL
OF
EGAKU
321
country
or
from
China
the
doctrines
of the
a
Contemplative
not
school.
overlooked of Japanese
This
by
is
fact
should
and
be
Western
admirers
the
Zen) which
with While
holy the
is more
other
art.1
in China
of
paid
two
visits to
to
the
mountain
as
(known
the
the
of
Japanese
his
second
Godaisan), and
occasion
of a obtained possession visit he beautiful image he intended of Kuan-yin, which to take back to Japan. Starting from Hangchow
Bay
was
he
set
sail for
home, the
but
while
his
junk
passing
through
Chusan
lighten
the
vessel,
even
the
measures
cargo
being
ruthlessly sacri
useless, until
at
ficed ; but
all
proved
last it occurred
to
Egaku
that the
trouble might
with
sooner on
the
true
solution
reverently
of the
diffi
his
had the
he
landed
of
precious
1
image
sacred
shores
Puto
In
Japan
the
Soto,
Zeri
the
Rinzai,
is known
and China
at
school Obaku.
as
Puto.
divisions main consists of three first of these is the The sect in Lin-chi, and which that country It is the Lin-chi subdivision of the
"
Ch'an,
or
Jhana,
school,
which
is
associated
with
the
name
of
Egaku,
X
322
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
resumed its
than
the
junk
rock
and
journeywithout
According story, Egaku
was
's
further misadventure.
to
a
more
romantic the
junk, with
the arrested by
version image on
when
of the board,
sailing
among
was
islands
a
its progress
miraculous
to
cover
seemed Egaku
the
a
of the
sea.
Kuan-yin,
were
and
vowed
his
panions
unhappy the
brought
he the
plight
of
worship
pusa
at
the
mercy
first place
might
to
which
to
and
choose
immediate
result of this
prayer
a
that
was
in the
way by thereupon
clear
to
some
agency
was
Puto.
Mindful
landed
Egaku
on
the
junk and
shores
his image
the
eastern
of the
sacred
island, close to
that
which
contains
the
famous
legend
goes
on
to
a
say
that
Egaku
was
hospitably the
that
name
received of Chang,
was
a
by
family when
man,
Egaku
who holy
and
converted
a
the
building
into this
temple
for the he
worship
Kuan-yin.
In
temple
enshrined
his
sacred
image
xii.]
which
name
soon
THE
SEA
OF
a
WATER-LILIES
328
acquired
wide
yin
go
worshippers,
clear that
she
pusa had no
away "): for, said her had it abundantly made or wish to go to Japan
her determined to make else, but was anywhere Little White Flower." home in the island of the
"
Egaku
is a historical character, and his pilgrim some of the holy places of Buddhist The miracle-
loving
the
but
story though
of
his
we
narrow
escape
assume
from
must
that
lilies which
were
obstructed
more
the
progress than
there
was
of his the
junk
nothing
miraculous
sea,
or
whitereason
is
no
driven
ashore,
and
thanks from
to the gracious
pusa
who
had
deep.
To
this day
the
Chusan
Sea
"
or
rather that
principal Lien-hua-yang
the
Sea of Water-lilies "). The idea of the waterlilies is one has captivated the Buddhist which imagination, for the monastic chronicles of Puto
(the
"
contain
several
reappears. about
came
motif
that
"Dwarfs"
the
Sung
return
emperor,
in
the
course
of
their
324
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
journey from
landed precious
to
resume
Hangchow
and
at
Puto
away
some
of
the
relics.1 But
sooner course
their eastward
in the
tendrils
of
countless
"
as they were though seemed water-lilies, which frightened Dwarfs hastily made of iron. The
"
restored the sacred articles to their shrines, and disappeared. the " iron water-lilies immediately
"
similar
story Kuei,
is told
of
was
Chinese
to
named
the
Wang Sung
who
"to
sent
emperor
showed homeward
himself
"lacking
his
an
Kneeling
the holy pusa's
the
deck
with
his
face
towards the
island, he
humbly
;
implored
a
outraged
ox sea
forgiveness
emerged ceeded
them
to
white
of
suddenly
and by
pro
from get
the
rid of
sea
the
was
water-lilies
soon
eating and
up.
The
cleared
the
junk
ox the transformed released, whereupon itself into a white a rock, which still remains feature of the Lien-hua Sea, silently conspicuous
but
1
unanswerably
"Dwarfs"
is
as
a
refuting
which spoke
in
-
the
Chinese
arguments
used
as
ft
of
name
the
Japanese,
See
just
and
term
they
"
Lion
The
Dragon tribute
of Northern
"
Europeans
to
China,
was
1910,
48,
70.
bearers from
a
commonly
state,
applied
not
the
members British
the Puto
as
of
any
mission Chronicle
a
foreign
in
Macartney
to
1792.
from
careful
a
abstain
either
Dwarf
tribute-bearer.
xii.]
all doubters,
MONK
OF
PUTO
325
and
putting
fear
into
the
hearts
white
may
we
why
to
see
not
allow
the
In
dreaming
any
case,
Buddhist
white
some
his notion
that work
in the
is frequently at agency Strait will not be judged too from the island's western
and
unex
by have
those
who
observed
how
quickly
are normally peaceful waters apt into white- crested breakers.1 to curl themselves islanders The Chusan have to a the saying
those
effect that
the
a
rains
of
this
locality
"
are
like
fall,
the
tears
of
has slow to cease. adapted by a certain monk of to-day to the fretfulness he Strait. It is like a woman, of the Puto
quick been
to
but and peaceful, to easily roused wrath and difficult to pacify. So, when lilies appear, the that same water
normally gentle
-
declares,
monk
may
not
"
infrequently
be
found
"
sitting
and
Pulpit of Kuan-yin pensively on the ing little wistfully, perhaps in a direction over the restless waters at
"
gaz
"
westerly
the misty
shores
of
the
that
on
his thoughts
were
con
wholly
the
of the
Paradise
phenomenon
of the
divine
the
The
unromantic
cause
is, doubtless,
shallowness
of the water.
326
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
lies also
Amitabha,
in
the
which,
west,
he
to
will remind
the which has served so Who
you,
and
compassionate
Kuan-yin,
some
whom conduct
he
faithfully,will
chide him, busy
day
him.
to
is to
indeed, world
if from
of
men
"
time
and
time of
women
visions of the
"
mingle
with
of the saints ?
Egaku's
arrival at
Puto
in
of
or
about
the
the
second
year
of Cheng
of the Liang of
our era,
dynasty,
but
seems was
"
which
seems
corresponds
to
with
this
be
certainly
mistake.1
916
It
probable, again
however,
"
"
that
"to
"
in
use
the
island
as the taophrase Sanctuary ch'ang, or of Kuan-yin," and that by this time all vestiges of the earlier shrine of Egaku
opened
the Chinese
had
unlikely, indeed, Egaku long a made stay in the island. Chronicle says that the Chang family, whom
vanished.
1
It
is very
that The he
I accept the arguments this matter and suggestions ably put by N. Peri de FEcole H. in the Bulletin Maspero and Francaise d'Extreme-Orient, ix., No. 4, pp. 797 ff. Their con tome forward based clusions are It may be mentioned,
on
In
incontrovertible
facts
of
Japanese
history.
however,
is
of the Chinese
edition
was
fact that
there of
Chronicle
was
that the writers were evidently unaware P'u-t'o-shan-chih later a (the edition of the Their to they that Puto) than refer. which
of the
eighteenth
1843.
published about editions, but it repeats the mistake about Puto. There is, however, one passage
to
possession
the earlier
Tfang if the year 858 true This was dynasty. be accepted as the correct one ; whereas if he did not arrive till916 the Tfang dynasty was (For the passage referred to, see already extinct. the (Jhih, ch. ix. p. 15.) the
island
in the
XIL]
found
THE
TEMPLES
were own
OF
PUTO
327
living there,
converted but
to
"
into
temple that
that
to
"
for has
even
Kuan-yin's
been
image
down
the information
us
handed
is
so
scanty
is known
Yuan
to
history Temple
(the
away
Kuan-yin
of
who
go
")
"
is
view
where that
small
is that it Egaku
its site is
monastery
close to
generally
is supposed
now
to
image,
must
name
from
The through
have have
passed been so
repeatedly
pirates that
are
modern,
is a single there whether be assigned to an earlier date Even of that period century.
An
-
T'ing-ch'ao-an being
to
(" Listen
roar
to
the
of this temple
is
the "),
reference
into the sacred cave. tidal waters rushing Like all the other temples of Puto., it has undergone several restora it by An to tions. the Emperor presented autograph scroll was
the
of the
K/ang-hsi
in
one :
1699.
it
was
Unfortu
beautiful
an
exaggerated 2 According
temporary up in
a
of mere usefulness. of the importance it during was one account, removed to the mainland, migrations made by the monks
sense
to
one
and
set
temple
in the Ningpo
prefecture.
328
MONASTIC
HISTORY
OF
PUTO-SHAN
a
[OH.
"
is valuable one battered tower the very picturesque but somewhat known as the "Pagoda of the Prince Imperial."1 the only
relic
"
though
it is
The
about
at
records
tell
us
was
erected
monk
named
and
Fou
Chung
the expense
of his patron
from the neigh specially imported bourhood the island sea that lies of the T'ai-hu to the west the and of the city of Soochow
"
"
The Hsiian-jang.2
carving Among
was
executed
with of
minute
care
and
skill.
the
figures
Buddhas
are
and
bodhisats
its four
Hills
"
sides
Kuan-yin,
The
pagoda
stands
centre
in the
immediate
island which
"
vicinity
of the monastic
of the
of
temples
and
monasteries,
(Ch'ien-ssu).
"
Monastery
of hall3
Universal which
Salvation."
The
firstbuilding
is
with tiles of imperial yellow and contains tablets bearing the engraved reproductions of the Ming and of decrees issued by emperors
is roofed
1
T'ai-tzu
statement
T'a.
that
I do
not
know
was
what
Edkins'
authority the
was
for
his
subsequently dynasty
became
The
seems
named Wan-li
to
who
[1883
Ming,
p. 265). ed.],
; and
to
belongs doubtful
the
the
it
belonged
2
the
whether family.
the
prince
in question
Chung, who was treated with great reverence of Fou by several persons of high rank, is described in the Chih, ch. vii.pp. 4-5. 3 Yu-pei-tfang.
The
career
THE
HALL
OF
IMPERIAL
TABLETS,
SOUTHERN
MONASTERY
THE
PRINCE'S
PAGODA,
PUTO.
\_Facingp 328.
MONASTERY xii.]
OF
UNIVERSAL
SALVATION
a
329
Ch'ing
pond
dynasties.
with
a
lotusseveral
picturesque
archway
and
graceful kiosks and bridges. Behind the imperial pavilion we bell and drum to the towers and
Four
come
"
to
the the
or
Hall
of
Heavenly
of
Kings the
"
who
are
the protectors
four
we
champions
faith in
the
quarters
a
of
the universe.
Behind
this hall
reach
court
for its trees, its carved balustrades, yard remarkable its great incense burners and and candlesticks. It is flanked by pavilions containing images of
-
The (arahants).
large
temple image
and
"
the
chapel
of the pusa
occupies
"
the
central position,
on
thirty-two
the
figures
sixteen
each
represent courtyard
contains
offices,guest-quarters,
abbot's
lower
story and
Sakyamuni, P'u-hsien,
storey, which
contains Wenshu.
images
The
one
of
upper
of the
is the
in several
Burmese
temples
are
are
of
They
come
are
of
said to have
from
Mandalay.3
Chinese
monks
of the present
272-3.
day
2
3
p. to\Mandalay,
86.
330
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
from religious motives the who gladly undertake long and expensive journey to Burma is a fact is of special interest when we which remember that the Buddhism of Burma and the Buddhism of China are usually regarded by Western students
as
hopelessly and
in
a
respect
more
of
both
doctrine
intimate ideals of
acquaintance Oriental
traditions
and
religious life will convince us that nearly Buddhism are one of all forms vitalized by indwelling spirit,of which the most characteristic
manifestation is
a
gracious
and
winning
tolerance.
Buddhism
world freedom but
is perhaps the only great religion the has known which not only teaches that the
of the
a
human
more
spirit is
than
desirable ideal,
success
achieves
moderate
in with
making
conform
its theory.
residential quarters of the P'u-chi Monas to describe. Like nearly all tery it is unnecessary structures of similar character in China, they are The
of
comparatively
architectural buildings
timbered and
with
their
roofs,
the
exquisite
and
taste
the
Buddhist
The
present appear
name
of
the
P'u-chi
of the
Monastery
does
not
in the records
island till
XIL]
the year
-
IMPERIAL
1699.
PATRONAGE
ssl
In
that
year, of
which
was
the the
thirty
eighth
went
of
on a
the
a
"
reign
southern
K'ang-hsi,
emperor
accordance
with
by
Chinese
rulers
his time
in
institutions of the respect of the great monastic empire, despatched certain state officials to Puto to offer up public prayers and thanksgivings. On this occasion he
"
restoration fund
made it was
handsome
not
donation
to
he had
"
subscribed presented
to
the
monastic of
and
the
monks
autograph scrolls, one of which P'u (the Jhana chi ch'an ssu Universal Salvation ").
"
-
The
a
practice of inviting
name
on
a
an
emperor undergoing
to
confer
restora
new
monastery
tion under imperial sanction and patronage used be a very common to China. one throughout On (or was wrote such occasions the emperor
supposed
new name
to
"
the
name
was were
must
to
assume
that
"
as
rule the
suggested
him
which
characters, the pien bore facsimiles of the imperial seal and the date and year-name of the emperor. After having been carefully lacquered and gilded,
1
Piens
many
and to
332
MONASTIC
was
HISTORY
OF
PUTO-SHAN
[OH.
in
a
the pien
ready
to
over
be
suspended the
t'ing
or
("'small pavilion")or
main
principal shrine
temple. monastery known
gateway
of the
favoured of the
The
previous
1699
as
history
since
partly
the
to
P'u-chi
various that
is somewhat
obscure,
name,
owing
to
changes
some
of of
and
partly
the
fact
the
monkish
of this
chroniclers
have with
seen,1 as
confused
those
seems
the
records
monastery
as
of the
to true
Tzu-chu-lin,
have
the
which,
title
we
have
best
to
be
regarded
the
representative
of the
by the converted original building into a shrine for "the Egaku image
not
go
There
away."
is evidence
began
to
that
up
numerous
monks in
and
the
hermits island
In
take tenth
their residence
and
of
to
during
the his
court
a
the
eleventh
the
centuries. dynasty
;
967
first emperor
Sung
monks
extended
1080
a
protection
-
the
and
in
official named
Wang
Shun-feng
report to the throne concerning certain doings of Kuan-yin, and this impressed miraculous deeply so a that he became the emperor patron
presented
of the
island
and
authorized which
2
the
principal
to
house the
(we
name
cannot
be
sure
it
was)
"
adopt
Pao-t'o-Kuan-yin-ssu Holy
At
the
Hill
of Kuan-yin
the
or
"
(the ").
"
Monastery
of
this time
rule
of
the
monks
was
a
that of the
Lli
Vinaya
1
school;
but
in 1131
See p. 327.
xii.]
FAMOUS
MONK
333
distinguished monk
as
named
Chen-hsieh
known (also
a native Ching-liao),
came
to Puto
and
The
Chronicle
as
says
that
of
on
he
is
of
regarded Puto-shan
the founder
but
school
though
the throne
authorize the substitution of the Ch'an its own rule,1 the Ch'an did not have everything way after this time, for we learn that it had to be
re-introduced
at
a
however, whose
name
was
much learned
later date.
Chen-hsieh,
far
Buddhists.
nowadays
never
He
we
seems
to
term
have
a
"
been
one
whom
was
should
revivalist," and
of rambling from place to place preach Wu-t'ai was one scene ing and converting. of his he came When labours, T'ien-t'ai was another.
weary
to Puto,
which the
he made
his home
for many
he
more
found
We
islands neighbouring families of fishermen. hundred than seven Chen-hsieh as they heard are told that as soon
years, by occupied
they
one
and
all abandoned
their
can
hardly
fail to
which occupies an similar one recall a somewhat honourable place in Christian literature ; 3 but the story about Chen-hsieh and his fishermen becomes
on
characteristically Buddhistic
1
when
it goes
to
fA *
v.
i. 16-20 and
11.
334
MONASTIC
us
HISTORY
OF
PUTO-SHAN
[CH.
away lives of
tell
that
by
drawing
the
fishermen the
from
their boats
Chen-hsieh
The
saved
thousands
intended
of
fish.
anecdote
is probably
to emphasize
ing
from
it does
not
the
fisherman
wholly
The meaning seems their occupation. abandoned Chen-hsieh was the to be that while preaching to listen to left their boats and came fishermen
him.
or
Whether
is
answer
a
they
ever
not
doubtful
Puto
In 1214
we
rebuilding
was
and
and
the
completed expiring
emperor
(one of the
a
work last of
the the
Sung
dynasty) presented
of Kuan-yin, ceremonial
pien
for
principal chapel
together
with
gold-embroidered
of pearl and jasper. altar hangings, and ornaments In 1248 the island was released from taxation. The
which
were
(Mongol) dynasty, rulers of the Yuan 1280 held the throne between and 1367,
enjoyed
Tsung
and Puto zealous supporters of Buddhism, favour. Ch'eng a large share of imperial
(Timour
sent
Khan), grandson
of
officials with presents to four times in four successive years (1298-1301) and
Kublai,
the
his example
was
followed
by
three other
emperors
the
a
closing
monk
See p. 292.
famous
ofT'ien-t'ai.
XIL]
years
JAPANESE
PIRATES
335
named to a Mohammedan
well-known (1335-1424). He
was
scholar belonged
family which
had migrated
from
Central Asia, under the protection of the conquer He led a ing Mongols, to the province of Hupei. life during the troublous wandering and unhappy times that marked the fall of the Mongols and rise of the Ming dynasty, but he found some the
con
the temples of Puto, solation for his woes among and he celebrated the charms of the island in poetry. During the Ming period (1368-1643)fortune
alternate smiles and frowns on the holy island. The pirates brought ravages of Japanese during the monks the last great misery upon
bestowed
quarter
century ; indeed by to a 1387 nearly all the buildings were reduced state of ruin, and in that year the Chinese general
of
the
fourteenth
T'ang defence
Ho,
who
had
coasts
been
of the
of
entrusted Chehkiang,
to
with deemed
the
it
the
monks
left standing
a
I-ch'ieh was monk named desolate sanctuaries of Kuan-yin. The history of Puto is a blank hundred
and
thirty years.
It
was
till 1515
Tan-chai resulted that the efforts of a monk named in the rebuilding of a small religious house. A new era of prosperity for the island seemed
likely
to
"
dawn,
l
but
in
1553
the
"
Eastern
Dwarfs
Tung
Wo,
836
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
the monastic establishment, of the province moved to the Island of Chusan. such as it was, by a In 1572 a monastery was again founded
monk
from
Wu-t'ai.
His
name
was
Chen-sung
(" True
beheld From
a
Two Pine-tree").
beautiful vision
sea
the
sea
of water-lilies.
figure a white-robed emerged regarded as a seated on a golden lotus. This was about to sign that days of happiness for Puto were for the vision true The omen one, a was return.
the
mists
almost but
coincided
with
the
accession
who of
of the
weak
a
proved Puto.
himself
Both
the
sent
emissaries
monks'
frequently gifts of
money,
sacred robes, altar embroideries, for sick monks, and autograph medicines
images,
scrolls.
In 1586
the imperial
new
was
for the provided munificence quarters for fifty-three monks. disastrous fire, which neces a
imperial when it
In this work the sitated rebuilding. interest, and family took considerable
was
finished, in 1605,
was
a
court
officialnamed of
a
Chang
Sui
ing
sent
new
pien bear
monastery.
-
This
-
titlewas
("the Jhana
yung Monastery
-
kuo
t'o ch'an ssu shou P'u of Puto ensuring protec long life to His Majesty").1
-
we
have
an
indication of the
and
state
point
of
view
from
which
emperors
ffl
XIL]
officials in
FENG-SHUI
337
China
have
from
time
immemorial
defended
and
and
the justified
support
tended
Taoist
temples
and
Temples monastic and religious communities. houses, like pagodas, as or were, are, regarded beneficial to the feng-shui of their neighbourhood influ that is, they are centres of good geomantic
"
over
the
to
whole their
subject
are
spiritual sway.
on some
"
The
"
temples
are
which
as
situated of the
sacred hill
regarded
any
deserving
because
greater
reverence
than
others,
from any such build spiritual radiations emanating ing are intensified by the sanctity of the hill itself; the
benefits
they
so
confer
even
extend
throughout
the
whole
empire,
that
the
main
reason
why
T'ai-p'ing
they
rebels
came
destroyed
across
those
one
of Chiuof
wrecked
"
the
greatest Pagoda
the
influence partial
the
in desolation wrought ruin and Chehkiang Society of God the (as the T'ai-p'ing rebels styled themselves) under their bloodthirsty and fanatical leader Hung Hsiu-chfiian, who called himself a Brother of Christ, see Baron Richthofen, Letters (1870-2), 75-6. 1903, 2nd pp. ed., Shanghai,
For
a
of
the
' '
"
With
reference
to Chiu-hua-shan,
see
above, p. 222.
y
338
MONASTIC
HISTORY
OF
or
PUTO-SHAN
[CH.
immunity
by many
from
destruction
spoliation monasteries
enjoyed
during
the various anti- Buddhistic outbreaks of Confucian doubt that such immunity officialdom, there is no
has been
general belief in the truth of the theory that such institutions were productive favourable to the welfare of the State
a
partly due to
offeng-shui
as
a
whole.
even more
Perhaps,
however,
the
monasteries
numerous
were
deeply indebted
who
to those
Confucian
Buddha
statesmen
spared the
because
they
themselves
to spending
in
some
sequestered
hermitage
and
also to
not
the innumerable
artists and
reign of Wan-li
of Buddhism
is chiefly memorable
in
the annals
portion of the Buddhist distribution of complete sets of the whole Chinese Tripitaka (so called) to most of the great
-
monasteries
Under two of the empire.1 previous emperors of the dynasty, Yung-lo (1403-24) and Cheng-t'ung a new (1436-49), edition of nearly the whole vast collection had already been printed, but apparently it was The not widely distributed. number of ha?i then printed (each han containing several pen,
637.
In
or
volumes) amounted
41
to
han
still remained
XIL]
imprinted.1 wishes of the
IMPERIAL
EDICTS
339
to the obedience decided to make
as
The
emperor,
in
the work
was
issued in which
the
were
and distribution
will," says one of the edicts,2 in all sincerity of heart have is as follows : We caused to be printed the Buddhist scriptures, and have ordered complete sets to be deposited in the the monasteries of capital and distributed among
"
The
imperial
the Famous
are
they of the empire, where to be treated with due reverence and carefully
Mountains
and
evening,
and
to
use
them
purpose that all the world may into fellowship with the religion of Love, passion, and Goodness.3
"From of
old
time,"
says
another
of
our
of
the
land
edicts, "the emperors and have modelled their methods Confucian But principles.
1 3
rulers
of government Confucianism
upon is not
These
They
41 han comprised
are
410
in nearly (identical
edicts the everything con of monasteries issued to the monks were favoured Those of each mountain. cerned) Each received by Puto are recorded in the Chih, ch, xiv. of the two Puto a Tripitaka of great monasteries received as set of the complete In spite of losses due to fires issued by Wan-li. and robberies, the monastic authorities state that their sets are almost complete. but the
names
3
variously
dated
Separate
m
this
m
occurs
which
ft.
The
edict in
340
MONASTIC
HISTORY
:
OF
PUTO-SHAN
[CH.
These there is also Buddhism. like the wings of a bird : each the co-operation of the other."
This
Confucian
observation, would
to which
an
uncompromising
meet
demur,
would
with
the
approval
of
the
majorityof
Chinese
Buddhists.
did not he
save
Wan-li's
in
1643
the
last
on
emperor
a
of
the
hanged
That
himself
the
tree
in his palace
by some given to Buddhism did not alienate the sym emperors of the Ming is pathies of all their Confucian subjects touchingly Chung illustrated by the story of Wu a -luan, to the position rose who scholar and statesman
support
of vice-president of the Board of Rites. fall of the dynasty he retired to Puto, for In
a a
After and
a
the
there,
recluse.
few
years, he
lived
the
life of
he describes the consola graceful little poem the world and tions of this tranquil island, where
its
and
sorrows
can
be
can
banished
even
from
the
own
memory,
where
he
forget
his
"old
self."
How
delightful it would
years
be, he
thought,
to spend
his declining
But groves ! He forgotten.
no
his
was
soldier,
so
he
could
take
active
part
in defending
his country
against
the armies
of the conquering
Manchus
but though
he
fight
He
die
waited
long
enough
to convince
XIL]
himself
northern
1651,
DEATH
OF
WU
CHUNG-LUAN
341
hope
of
expelling
the
he
the
landed of the
city
Island Miao
of Chusan.
"
Making
Sheng
(the Confucian
Temple
chair to be set in the courtyard, and surrounded it with faggots. He then took in his hands the spirit-tablets of p'ai-wei (thewooden Confucius and seated and his principal disciples) himself in the chair. The faggots were set alight
Confucian
" "
clasping the Confucian tablets to his breast, passed to his patriot's death.1 hardships The monks suffered many of Puto during the troubles which the country convulsed
and
Wu
Chung
luan,
before tion.
the
Manchu in
dynasty the
new
consolidated
its posi
Early
nearly lost their library. fact, throws a peculiar light by Japanese Buddhists adopted
the
methods
the
to
promote
prosperity of their religion in their own Certain Japanese we are told, monks,
to possess themselves of the anxious Tripitaka which, as they knew, had been
1
country.
were
very Buddhist
presented
"
D. J. Macgowan, Nov.
in his paper
to
on
"
Self-immolation
of Wu
by Fire Chung
-
(Chinese
Recorder,
p'ing rebels"
two
story He is not quite right in his facts. period,, and "to fugitive to Chusan a escape from the T'aiin 1861, whereas the incident really took place more than
1888), refers
the
luan, but
died as a loyal servant of the vanquished centuries earlier, and Wu Ming dynasty. He was not the only official of rank who refused to his fallen emperor. No such deeds of devotion seem, so far as survive is known been have to fall by the at present, of the called forth
Manchu
dynasty.
342
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
Wan-li.
named carry
to
the
monks
of Puto
by
a
the
Emperor
pirate
certain
of its books
and
Japan.
Having
his
to
booty
the
to
Island
of A
Japan.
monk
at
went
to Chusan
the
of
restore
his brethren
and
But
implored
Yuan
"
the
the
books. said
to
treated
angrily,
the
sea-
ask him to get them he set sail for Japan. back for you." Thereupon But it the sea fish was a monstrous -dragon himself? of the vessel and pre got in the way and
"
"
contempt, books, go
and
down
vented days
monster
it from
Yuan
was
reaching
the open
to
sea.
For
several
sea-
tried vainly
too
much
at
his vessel's
to
prow him,
than
to
towards and
Puto.
return
The
fish ceased
trouble
the
a
journey was
the
made
in
less
half
day.
to
All
meet
monks
and
hastened
down
the
shore
him,
joyouslyresumed
possession
1
of their holy
monks
books.1
The
Japanese
extenuation
zeal in
cannot
of religious
same excuse
for certain monastic robbers of another would-be During Island," Chinkiang. "Golden one that of at of the Chinese wars this library "was of the nineteenth century
be
made
" by the English officers, but there says Dr Wells Williams, to have its contents, haste in examining as they intended (The not off the whole collection, had peace prevented"
i.
103).
XIL]
The
of Puto
THE
COMING
OF
THE
RED-HAIRS
ever
worst
calamity
that
and
reign of K'ang-hsi, the second emperor of the dynasty ; and the story European no can of the disaster is one which
till the early the
read
without
shame
and
sorrow.
island Chronicle
tells
us
that in the
third Day,
of the
monks
to
reign beheld
(1664),on
a
a
New
Year's
wonderful
rainbow, temple
which
seemed
rise from
across
l
gleaming
to
a
roof, and
to extend
"
the
sea
neighbouring
island,
Little Puto."
Suddenly
on
ing light appeared the radiant form of the whiteher face turned away from Puto. robed Kuan-yin, The have vision faded, but
only
one
felt sure it could the monks Little the Island of the meaning
"
"
White
was
about
to
suffer
came
some
terrible in
disaster. following
foreboding
true
the
Europeans
than
once,
but
tinguish
names
between
no
are
applied to them
Huang-mao
-
("Yellow-
hairs which
"),or
was
Hung
mao
("Red
hairs
").
The
visit
results with the calamitous to be narrated is described by the chronicler now with sufficient detail to enable us to say with were "Red out hesitation that the -hairs" who
attended
This
island^ of which name the Chinese lies to the east of Puto. It now
is Hsiao-Loka^
is the
344
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
were
protagonists Dutchmen.
Those
the
in
this
particular
drama
familiar with the history of European that in enterprise in the Far East will remember
1661
the
Dutch
were
attacked
Island
and
driven
out
of
their settlements
in the
of Formosa
-
by the
better
famous known
an
pirate-king
as
Cheng The
Ch'eng
Puto
kung,
Koxinga.
Chronicle
manner
interesting
of the
some
disported
that followed
from
the
island
forty
which years.
their residence
"
The
'
Red-hairs
(it says)having
been
driven
'nests and dens'), of their strongholds (literally In the took to the sea as plunderers and robbers. year 1665, on the thirteenth day of the fifth month,
out
off the coast appeared of their ships suddenly They came the monks ashore, and of Puto. noticed that they had red-yellowish hair and beards.
two
They
had
'
strapped to their backs, short muskets fire-stones to let them (huo-shih] off!
'
was
unerring.
were
They
armed
also with
had bows
very and
As soon as other weapons. they came signs to signify that ashore they made food. They they wanted jabbered 'ha-ha' and Not daring to the one cattle I word uttered
'
'
disobey
them,
the
monks
pointed
to
the
hillside
grazing, and told the sailors where the cattle were Thereupon they fired, they could help themselves. and
killed several
head.
Next
day
they
came
XIL]
again
wished having board and
DUTCH
MARAUDERS
345
and
spoke
words
some
of guile,1 saying
act
that they
of religious merit ; but deceitfully induced to go on the monks to demand the ships, they proceeded money
to perform
Then them. they all forced valuables from into the destroyed temples the their way and images and dug the precious stones out of them,
had been accumu which and seized the treasures lating for generations, including the imperial gifts and silver chalices, jade rings, of gilded Buddhas
coral, embroideries, hangings, a thing not cushions of any value scrolls, screens, broke did they leave behind. They the open had been the sutras which containing cupboards sceptres of agate and
"
an
emperor's
gift, stripped
were
off the
wrapped,
threw
strips of cloth round their legs, returning to their ships tore them off and They did not sail away them into the sea.2
the holy soil of Puto until they had desecrated in a way Not describe. that words cannot only but even the quiet the two great monasteries, in the secluded hermitages parts of the islandthere
or
'
was
not
one
destruction
'
Red-hairs
returned
more
a they appeared third time the monks trees and furnished themselves with all cut down spears with the intention of fighting the pirates ;
When
but
on
ashore.
1
'
did not of
our
come
Pusa
on
Presumably
they
brought
an
interpreter
with
them
this
been
occasion. 2 Of the
books
themselves,
the
vast
appear majority
to
have
saved.
See p. 339,
346
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
To
"
be trampled
such This
was
and defiled, robbed and desecrated holy island." l the fate of our
a
is not in
very
manner
which
Christians and
one
Buddhists,
acquainted
no
with
reason
It
occurs was
obscure
not
monastic
Chronicle, and
certainly
written
nothing to be gained by exaggerating the actual facts. There are many pages in the history of Western Europeans we cannot relations with China which
read
turn
popular
We do well, however, to shame. without back to such pages from time to time, if only
for the
of reminding ourselves that the purpose Chinese in the days of their haughty exclusiveness in their belief that were not wholly
unjustified
or
devils.
after their
at
heroic encounter
seems
with
a
defenceless
of
went
monks
Puto
to
be
matter
account
says that
they
One
to
sums
sell of
their booty,
money, ship
and
for which
that
on
journeytheir
every
as
man on
caught
fire and
lost with
be regarded
seems
board.2
one
to have
XIL]
DEPARTURE
OF
THE
MONKS
347
its destination in safety, as we learn from a curious story about a stolen bell, to which we shall have occasion to refer in the next chapter. Harried
as
they
were
by
pirates
"
Japanese,
Chinese, and European, the monks clung bravely to their devastated island until 1671, when the Govern
ment
more compelled them once After this, Puto mainland.
to migrate
was
to the to
abandoned
seventeen
solitude and
years.
decay
for
period
us
of about
The
Chronicle
gives
of
that time, and they reveal a state little stories indicate desolation. Two
on
pathetic
convince
"
efforts
the
or
part
others
of
the
monks
to
themselves
to
the
contrary
some
the kind
"Little
White
stillunder
of divine pro
of these stories tells us that during this period of decay some robbers landed on the fire inside one island and made a of the deserted a metal of melting down pavilions with the
object
yin
image
there. they found which Suddenly the pavilion itself caught fire,and many for some obscure of the sacrilegious robbers, who of
Kuan
-
reason
found
to
themselves The
unable other
to
escape,
were
burned
a
death.
fleet of
a
war-junksanchored
large number Ta-shih-tien
landed
of plunderers,
(a
"
").
their wicked will there they came forth, and suddenly found themselves confronted by innumerable poisonous serpents, which opened
348
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
and
hissed.
run
The
away,
terrified plunderers
but
and by
"
tried to
a
they
were
at
met
impossible serpents
Escape was pack of savage dogs. in front, poisonous were wild dogs behind.
Many of the
men
were
perished
miserably,
Puto,
injured.
the fact that Kuan-yin,
it possesses
a
poisonous
snakes
like
The
Buddhist
St Patrick, drove
of
them
all away.
appearance
serpents
they
were
on
this occasion
means,
therefore, that
miraculously
of punishing
introduced had
those who
guilty of sacrilege. It is not impossible that in this story there is preserved an of old fragment Serpents Oriental folk-lore. (sometimesin the
form and of
have dragons)
as
been
regarded,
in both China
the specially-appointed guardians of the well-known all holy shrines. In the Nihongi Chronicle Japanese tells there is a legend which
"
Japan,
"
us
what
happened
463
to
our
the
era,
emperor
proposed of Mount
Yuriaku,
to pay
a
who, visit He
in the year
of
to the temple
of the
god
to
Mimoro.
submit
rites of ceremonial purification, and the was the shrine that as he drew near
met
he
was
suddenly The
by
serpent
of most
ferocious
aspect.
run
emperor
away
and
hide visit to
the
god
was
indefinitely
resumed
the normal
course
of its history
PILGRIMS'
PATHWAY,
PUTO.
THE
LOTUS-POND
OF
THE
"SOUTHERN
MONASTERY.'
{Facing p. 348.
XIL]
in
1688,
RESTORATION
OF
MONASTERIES
349
when Huang
military
officer of
a
high
rank,
named
the throne,
state
of desolation reduced,
been
and
home.
The
and K'ang-hsi
an
of restoration that in a few years' time the temples had recovered all their and monasteries of Puto the smoke of incense once old prosperity, and
more
curled upwards
from
"
The
abbot of the
of the named
rose again owing to his energy that the temples from their ashes.1 It was under his influence, we the Lii ( are told, that the island abandoned Vinaya)
in favour
statement
of
the
Ch'an
Jhana) rule (
but
this
Ch'an requires qualification, for the into the monasteries school had been introduced The as of Puto early as the twelfth century.3
probability schools were intervening sometimes other. is that both the
Lii and the
Ch'an
the
represented
centuries, and
lay
Ch'ao-yin
See above
p. 333.
350
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
of Puto
the sway of the entirely under Lin-chi sect of the Ch'an school. Ch'ao-yin's efforts might have been of small friendship the powerful avail had he not
has been
enjoyed
and
a principal lay benefactor JLan Li (1649-1719) whose noted general named by the fact stimulated probably religious zeal was that in the year 1690 the patron pusa of the island
support
of Puto's
"
"
appeared
vision at the Fan-yin Cave.1 General Lan is regarded as one of the lay saints the erected to him on of Puto, and a shrine was island after his death. He is regarded as a hu-fa
to
a
him
in
(" defender
remembering life for his
of Puto,
he
had
been
during
and
his his
strength
to
reckless courage,
the
position of
ghostly champion of the Puto monkhood. The benefactions of the great Emperor K'ang-hsi in 1689. In 1696 with a gift of money commenced he presented
a
each
of
the
two
portion of the Diamond written by hand.2 In own subsequent years he gave generous donations in money and valuables, images, altar hangings, robes, embroideries, autograph
with his
great Sutra
monasteries
had been "told" scrolls, beads which imperial fingers, and further portions scriptures written with the imperial brush.3
1
2
by of Most
the the
of
Chih,
vi.
8.
It has been
zeal by
custom
copying
seems
to have
to prove
outside China.
of
XIL]
these treasures
"
EDICT
OF
K'ANG-HSI
351
"
are
"
still preserved
in the
In 1699,
Northern
as
"
"
and
seen,1
Southern
monasteries.
we
have
he presented the newly-restored Southern Monastery" a new with an autograph pien and In it has borne name ever that which since.
"
1705
an
envoy
edict, which
stone
with
an
imperial
to
a
transferred
tablet.
still stands
in the
Yii-pei-t'ang
the P'u-chi
In
Monastery.2
this
interesting
edict
the
emperor
refers
briefly to the history and traditions of Puto and it had received from to the cruel treatment the He describes how seas. pirates of the Formosan the
island had for several years of these outrages, and how at last abandoned been
in consequence few monks to it, and to a set to work returned the junglegrowths cut down and clear away the brambles, and to trace out the foundations of the old buildings. "We"
(saysthe
emperor,
if
we
may
render
his
"
own
special emissary
to
inaugurate
to make of restoration and ceremonial bestowed the offerings. We gifts of gold from State treasury, that the temples might be restored
to splendour,
the 1659
Mughal
with
1
the throne emperors of India, who ascended at Delhi in died in therefore 1707, and and reigned contemporaneously Kfang-hsi, twice copied out the whole Qur'an.
See above, p. 331.
2
352
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
might
and
be
lustrous and
stone
and
State
expense
Our
subjectshave
furnish have
place
in the of filial piety,1 and motives and prosperity might second place that happiness to all Our people. be granted by the divine Powers
from
have been earnest students since Our boyhood, lore, with the constant of Confucian aim of learn have ing the proper duties of a good ruler. We
We, had minutely acquainted with We : therefore are the sacred books of Buddhism not qualified to discuss the deeper mysteries of that
no
leisure to become
faith.
one
But
word
systems.
to
is the Virtue satisfied that which indicates what is essential in both We find, moreover, delights that heaven
We
are
"
"
life and ; the gracious nourishment and loves Pusa bring to all living compassionate
give
creatures
saves
:
to
but
salvation. there is no
Heaven's
The
one
creates,
no
antagonism,
We,
of a for over
empire laid aside ; the empire been know, nevertheless, that Our free from
come own cares
suppliant, have obtained long reign. We have ruled the forty years.2 Now have arms
is at
peace.
We
and
the imperfections only of their but also from the caprices of fortune natures, for which they are in no other circumstances
not to
and from
sorrows.
way
blame.
How
to
welfare is a problem
1 2
which
promote brings Us
Our
many
people's
wistful
That
is, as
K'ang-hsi
votive offering on behalf of the empress-dowager. died in 1722, in the sixty-firstyear of his reign.
a
XIL]
RELIGIOUS
POLICY
OF
K'ANG-HSI
353
dreams. Let us pray to anxious Kuan-yin, that she may the compassionate of her Our people the spiritual upon grace send down Law dew ; that she of the Good rain and sweet
thoughts
and
harvests, season people bounteous able winds, and the blessings of peace, harmony, lead and long life; and, finally, that she may to the salvation which them she offers to all Such are the wishes of beings in the universe.1 may
grant
Our
Our
heart.
Let
a
hand Our has written be what lofty tablet, that Our decree may
to
posterity." largest
-
did
of
the
and
largest-
minded
the
Manchu
imperial
often
Confucian
orthodoxy
he
pose
of
such
do not rigid Confucianists But this great ruler to class Buddhism. the Catholic tyrant and no bigot, as even
among hesitate
was no
who
an
frequented
his Court
"
"
themselves
were
priests bigots of
almost
fanatical type
he
to
obliged became
gratefully
a
convert
Christianity,
and
he
treated with
1
both
Buddhist
monks
and
Jesuit
priests which,
princely tolerance
is nothing
magnanimity
There
in the Chinese
to the question to
assume
probably, AvalokitesVara.
to show what view the emperor Kuan-yin's It would be more sex. of that in this prayer the pusa is the male
354
MONASTIC
HISTORY
OF
PUTO-SHAN
[CH.
his other fine qualities of states manship, give him a strong claim to be regarded as the wisest and best ruler of his age, and as one of the finest imperial embodiments of the
in addition
to
undertaken
during
a
-
cheng
of and
(1723 35),
-
not
the
great
K'ang
hsi.
Southern
"
"Northern"
monasteries
at this time, and
underwent
partial
reconstruction
was
completed
in
1733)
was
his support. and with emperor's patronage One named of the local officials,a Cantonese
Huang
Ying
hsiung,
to
was
ordered
and
to
visit the
island from
of the work.
time
He
time
an
excellent topographical an account of the island, and in it he makes interesting reference to the emperor's benignant toleration of the "three religions."1 He remarks
wrote
that his
for the repair not temples at Puto, but also only of the Buddhist temple at Ch'ii-fou, in of the great Confucian
Majesty had
provided
Shantung,
and
the
"Dragon-Tiger
No
or
1
2
great Mountains"
Taoist
temple
on
the
severe
its monasteries
of K'ang-hsi
El "
H "
$"
Chfii-fou
is the
Chih, ^. little
xvi. 66 /. in Shantung
principal Confucian temple in the empire. in the beautiful cemetery of the K/ung family in the immediate
The
(see above,
p. in Kiangsi,, and
135).
The
"
Dragon-Tiger
"
Mountains
as
are (Lung-hu-shan)
known
the Shang-chfing-kung,
Pope
of the Taoists.
XIL]
THE
EMPRESS-DOWAGER
355
Restorations and renovations and Yung-cheng. have been undertaken as occasion required from time to time, and several of the later emperors
of the Manchu lung took
"
and
must
their
the great Ch'iena practical interest in the monks fortunes. Among these sovereigns line
"
including
also be through
who
ill omened woman the pitiable misuse of her unrivalled be held mainly must responsible
the
-
included
of imperial
signifying
was
a
her
august
one:
peculiar
good it was
will towards
to
Puto
enthrone
herself
that she was water-lilies, and pretend among the divine Kuan yin emerging gracefully from be difficult, if not It would impos the sea.
-
sible, to
find
more
thoroughly
inappropriate
representative of the tender and compassionate " Goddess than the terrible old woman of Mercy
"
who
a
threw
an
well, who were trying to massacre the while her minions could find no stranger within her gates, and who better reason for ordering a temporary cessation of the bombardment that it gave her a
1
down emperor's favourite consort for a picnic on the palace lake went
of
foreign
church
than
headache.1
under the Empress-dowager, by Bland and Backhouse,, Facing p. 454 of that work and pp. 284 and 316 of pp. 288 and 300. W. P. Dowager, may be seen Mr Sergeant's The Great Empress photo 'c lady in imperial The Pusa the the of graphs unbecoming guise of Kuan-yin
that
one
See
Ghina
picture
Li Lien-ying.
CHAPTER
"
XIII
"
THE
NORTHERN
"
MONASTERY
"
AND
BUDDHA'S
PEAK
HITHERTO
to
our
attention
has
been
"
directed
the
"
mainly
the
Monastery
of Universal of the
two
but
though
it is the older of
religious indeed
houses
the
island, it
or
it is equalled,
surpassed, by of the
is far
excelled
in
beauty,
the
of the
Rain
Law."1
sides of the
to
winding
path
that
leads
the
southern many
the
part and
of
island
temples, of
own
small
monasteries,
each its
of by,
which stock
of legends.
Buddhist though
no
worship pilgrim
we
pass
will
omit
visit the
the Flower
and
Fa-hua-ling-tung
of the
(the
"
Holy
Grotto for
its
of
Law"),
rocks,
celebrated
inscribed
and
caverned
its magic
Beyond close
pools,
the
its
rich
and
is
a
varied
foliage.
well," and
"holy
1
grotto"
account
as
"fairy
by
it
On
of
seen, as
is known
have relative positions the Pfu-chi, as we ' ' Southern the Ch'ien-ssu, or Monastery/' the Fa-yii
their
Monastery."
the Hou-ssti
or
"Northern
356
CH.
XIIL]
a
ROCK-INSCRIPTIONS
357
is
temple
(the Ch'ao-yang)
are
built
over
cave
which
recommended
by
It
the
monks
an are
early morning.
window,
contains they
In
through the
be
seen
which
sun.
contemplate
are
rising
this
neighbourhood
tions which boulders of inscriptions characters its
to
numerous
on
inscrip
have the
been
carved
sloping
of
yu
a
hillside.
the
five
the rocks and One of these boldly -carved (" China has
is perhaps
sheng-jen
truth
sages").
which
A pathetic rather apt to be lost sight of to-day. little record is that left by a visitor as recently Tieh-nien tao 1910 as ("Revisited in ch'ung
"
religious significance are Om Tibetan the words charm of the well-known horn, written in Chinese mane characters, padme old age greater
and the orthodox
to
"). Of
Chinese other
Buddhist's
Teng-pi
Ta-ti
an
("Cross
the
shore"), and
chung
the
throughout
now
on
the
rising ground
"
the
Chi-
pao-ling
of the
"Sands
Chinese
as
boundary forms the southern which in Puto, longest finest beach the and described by a Paces,"1 of a Thousand poet as The gold, soft leads us which mile of roadway is known to the Fa-yii Monastery yellow
as
"
powdered
moss."
from
as
this point
the
Yli-t'ang Road,
of the
in commemoration
of
monk
Wan-li
1
period
(1573-1619) who
Ch(ien-pu-aha.
358
THE
"NORTHERN
name
MONASTERY"
was
fcH.
bore
that
and
its construction.
monasteries founded
or
Passing temples,
we
and
quite
the
recently Fa-yu-ssii,
end
reach
delightfully
the
tree
-
near
the
the
northern shadow
of
the
long clad
beach
under
of
surroundings of this fine are the build monastery of great beauty, and ings themselves are, of their kind, unsurpassed in Buddhist its China. lotus pond, with The
-
Peak."
culminates
in
"
Buddha's
picturesque
bridge,
noblest
is of
one
which
would
;
eaves
not
disgrace
central
timbered
the
English
parks
and
the
and
halls,
with
their
curved
roofs, the
balustrades and grace marble the fine old trees which cast
over
religious
to
shade make
"
the
spacious of
courtyards, the
"
combine
the
one
monastery
Rain
of
the
Law
as
of
one
the
of
most
majesticand
most
attractive,
and
it is
the
peaceful
the story
would
be told
repetition of that
already
in connection
the
with of
younger
Though
since
its
foundation
bad, of the
has
shared
elder, and
have
1
been
It
was
showered
equally
during
his two
resided
THE
YU-T"ANG
ROAD,
SHOWING
ROCK-CARVED
FIGURES.
THE
LOTUS-POND
OF
THE
NORTHERN
MONASTERY.
[Facing p. 358.
xiii.]"NORTHERN
liberal monastic
MONASTERY"
FOUNDED to
359
a
hand.
According
was
the
chronicle,
building
The
named
on
Ta-chih
("Great
the
Wisdom
holy
"),who
mountain and
of who,
Omei,
two
temples,
after visiting Wu-t'ai and many other sacred places in northern and central China, arrived at last at Puto. Here he decided to spend his remaining up prayer for divine
for and
on
years.
at
The
story goes
that he Fan-yin
offered
caves
the
Ch'ao-yin
and
the
pu by
that shortly afterwards, while he was walking the beach at the northern end of the Ch'ienSands, a long bamboo pole was washed up Regarding the tide at his feet. this as
answer
his prayers, he set to work to put up a little building close to the spot he had seen the bamboo where pole ; and in
to
Kuan-yin's
commemoration choice
name
of the
incident gave
of
this site he
"
of the Two
Tide-waves."1
years in
later the
which
elevated
In
1598
had
to
grown
size and
a
was
monastery".
1605
ssu
"
In
two
it
was
rebuilt
splendid
monks
named
Ju-shou patronage
1
and
Ju-kuang,
the
munificent
of
the
emperor
Hai-ch'
ao-an.
360
THE
"NORTHERN
MONASTERY"
[OH.
bestowed
-
Wan-li, upon
who
in
new
the
name
following
of
year
-
it the
Chen
hai
("Ocean-guardian Jhana
it
was
Monastery").
by
again
it shared
partially destroyed
in the
fire;
and
in
1665
ruin
brought
island
upon the
all the
religious
marauders.
houses
in
the
by
Dutch
episode the annals interesting story about tell an of the monastery bell was the loss of its great bell. This cast by Ta-chih, in the founder of the monastery,
connection
In
with
that
the
"
and
The of the sixteenth century. it off as part of their loot, carried^ in safely conveying it to the succeeded
of
gateway Europe."
their There,
to its great owing it fell. Gradually sinking into the soft ground, it at last disappeared altogether, and was forgotten.
capital in "the of country however, it fell down, and, left lying where weight, was
But
was
in 1723 suddenly
sound
heard
amazed
whereupon
the up
people
and these
hood
dug
the ground
or
Somehow
other
to
the The
knowledge
abbot
covery
to be
a
of
the
monastic
at
one
of
the
monastery bell
was
of the dis
of the
Fa-tse,
who
happened
and
were
was
many trade.
were
these
"
merchants
negotiations
"
opened
with
the country
of Europe
with
xiii.]
a
THE
STORY
OF
BELL
361
The
year
at
negotations
1728
successfully, back
to
the
it was
brought
near
China
landed
Namoa
Island,
Canton
were
province.
not
overcome was
till 1733,
the year which
which
by
happy
com
witnessed
the under
the
of
To
K'ang-hsi's
the
son,
the
emperor
Yungof
at
the
Puto
the
at
the
being held a when solemn service was in the great hall of the monastery to celebrate his birthday. Majesty's
very
time
There thus
is
no
reason
to
doubt
that
the story
as
told in the annals of the monastery improbable stantially true; but it seems
in their belief that the bell were correct monks had actually been to Europe. The conveyed Chinese ideas of of those days had very vague had evidently geography, and the monks of Puto
no
of the
not
country quite
make
so
journeyas
suggestion may be hazarded no place during the period from 1665 to 1723 was European but a city of the Island of Java. town, Batavia was the capital of the then, as it is still, Dutch East Indies, and its old ramparts though
no
The
strong walled
town
in the
362
THE
"NORTHERN
MONASTERY"
[CH.
seventeenth the
and story
eighteenth
of
Chinese
the
gates of the city, and its subsequent was until its presence underground
like rolling thunder, is sound historical fact that in 1699 Batavia
a
disappearance
revealed by based on the
was
visited by
destructive
events
bell
was
was
Thus the real course earthquake. of have been like this: the may something Puto in 1665 ; it to Java carried from
in a tower on the wall of the city suspended it remained the there till 1699, when of Batavia; destroyed by an earthquake ; it lay buried wall was
under
the ruins of the wall until 1723 ; and in that year, after it had disappeared from view for almost a quarter of a century, the removal of the debris
restored
on
it to
the
light of day.
was
The
read
inscription
by Chinese
the bell, we
thereby
the
name
of
the
monastery
Through
the
ears
it originally belonged. to them the story may easily have come of the Chinese of Fuhkien, merchants
to
which
who
at
that
time
controlled
trade.
large
proportion
of China's The
foreign of the
was
joy
monks
tempered
at
the return
of their of fit
founder's the
bell
by their discovery
no
melancholy
serve
longer
in
condition to
cracked and
purpose.
an
It had
been
to injured
extent
that before
the
hearts of monks
and
thrilled by through
its mellow
the process
of recasting.
This work
was
XIIL]
not
THE
ABBOT
PIEH-AN
363 years.
a
carried out for nearly a hundred hung silently in its tower till1825, when Hsu, having interested pilgrim named
It
wealthy himself in
its history, undertook to defray the cost of having It is the bell of Ta-chih, originally cast it recast. but re-cast in or before the year 1592, shortly after the by the pilgrim year 1825 to-day in the bell-tower of the Hsu,
that
hangs
"Northern
revered
of
all the
nor
abbots
of this
a
is neither
man
Ta-chih
Fa-tse, but
He
was
"
named
Pieh-an.1
abbot
of Ssuch'uan, Monastery
of the and
native Northern
there
"of
in 1687,
remained
since
last year of the century. in a ruinous and neglected the disastrous visit of the
"
in 1665,
and to Pieh-an
to
that
of Ch'ao-yin
in the
were
sister monastery.2
Both
distinguished
ornaments
largely school, both were instrumental in interesting the emperor and other influential personages in the fortunes of Puto, and
of the
Ch'an
re-founders of their re It is Pieh-an, indeed, rather spective monasteries. by the fraternity is regarded than Ta-chih, who Northern Monastery as their spiritual of the
are
both
looked
upon
as
"
"
1
2
was
Hsing-t'ung.
364
"
THE
"
"NORTHERN
MONASTERY"
[CH.
belonged
a
ancestor
tsu) ; (t'ung
the
for
Ta-chih
was
to
the
Lii
school, whereas
of
Pieh-an
prominent Ch'an
member
Lin-chi
subdivision
of the
school
"
to this day
claims the
of Puto.
One
of Pieh-an's
titles to the gratitude of posterity rests on minor the fact that he was responsible for the casting of is the pride of the the enormous caldron which kitchen ; 1 but his fame is built upon monastic foundations
of
a
more
a
durable,
mere
or
at
least
more
spiritual, kind
a
than
cooking-pot.
He
was
Among voluminous writer on religious subjects. his best known a was of works continuation
-
of Buddhist
Saints.2
the
of them,
distinguished Yang
His
statesman
named
Yung-chien
(1631-
1704),wrote
shows no One of the
spiritual authority days. signs of eclipse in these degenerate in important the most saints' days
"
"
his epitaph.3
calendar
"
of is the
the day
and
monks
on
of
the
"Northern
Monastery
to
"
the
memory,
spirit-tablet," of the
1
"
patriarch
Pieh-an.4
A full description
of the casting
in the
Chih,xvi. 38
2
/.
and be a
4
16/., 41 /., 54 /.
The
on
account
who
year
of Hsiian-t'ung twenty
-
(1910)the
of the
"
winter
sacrifice"
the
third day
eleventh
month
"
Christmas
Eve.
xm.]
In
"THE
RAIN
as new we
OF
THE
GOOD
LAW"
365
1699,
a
know,
name
on
the
Emperor
"
K'ang-hsi
Mon
bestowed
astery."1
the
Southern
a
He
simultaneously
"
conferred
"
favour
on
name
"
the
Northern
Monastery
by
"
it the
Ch'an-ssu
the made
Law."
to
since which it has borne ever Monastery Jhana the of the Rain of A brief reference has already been
"
the
meaning
of this
name.2
The
"
"
rain
is the rain of the "good Law of Buddha," which infinite myriads of saviour-bodhisats, who are the
"
to earth graciously send down clouds of the Law," in order to lay the dust of ignorance and passion and impart and fertility to the soil nourishment
in which
and
men
sow
thoughts
actions.3
The
entrance
squat
tower,
or
stands
a
at
the of
of the
was
monastery the
forms
of the in the
kind
gateway,
built at which
and took
extensive reign of
restorations
place only
Yung-cheng,
therefore
dates from
about
as
which,
has
" In the Psalms, similar idea is found in the Jewish scriptures. " as in the Prophets/' the rain observes Yrjo Hirn in his Sacred Shrine God's and the dew are continually used as images of blessing. wrath
expressed itself in sending a drought His commands, but His favour sent
on
those who had not listened to His the faithful, and rain upon
over
mildness
answering
over
sank
down
like
and
soft dew
are a
the
field."
"The
dew which sinks down In this respect the earliest mind purify and refresh fathers follow the terminology Jewish the of writers ; and the similes of the cloud, the dew, and the rain are continually used by mediaeval
of prayer
to
grace
heavenly
the
it.
by
writers,
from
"
preachers
(pp.303-4).
366
THE
"NORTHERN
MONASTERY" to
[CH.
T'ien-hou,
we
been
the may
"
noted,1 is dedicated
the Taoist
as
Queen of Heaven."
be
This deity,
know,
regarded
of
in
some
counterpart
Kuan-yin.
of all who
occupies
an
go
down
to
the
sea
in
ships
she
appropriate
to
of all pilgrims
the
day
on
goes
that
on
a
the
the building
on
the
eastern
the
the
mists, parti
from its masts streaming and lights flashing from its prow. yards and gleaming It disappeared from the sight of mortal eyes while it was distance from the Ch'ien-pu still at some
coloured
Sands,
but
those
who
had
seen
the
was
beautiful
no
vision felt
joyfully confident
"
that it
Queen
of Heaven,"
other who by
had
the homage
ocean-borne
pilgrims. underneath
"
Passing
call it
"
of the
may
so
a
reach
large quadrangle
a
p'ai-lw,
"
or
with fine old maidenhair-trees and carved archway, and reach the T'ien"
the
Hall
or
a
of the
Heavenly
are
Hindu occupy
Brahmanical
they
Buddhism, the
they have
no
Buddhist
religion.
1
XIIL]
Chinese figures.
own,
THE
LAUGHING
are
BUDDHA
367
temples
They
familiar with
a
these
colossal
of their
occupy
special building
which
a
is always
the
halls
Buddhist In the temple.1 properly-equipped midst of this hall, facing the incoming visitor,sits the bodhisat Maitreya (the Mi-lei Pusa of the
of
Chinese), who,
belief, is
kingdoms earth future is to the
"
according
a
to
vague
of the
to
Buddhist heavenly
come
now
resident
in
one
(Tushita), and
some
is destined
more
or
to
at
and
less distant
He
it
whom
the
"
names
of
Buddhist
Messiah
the
Laughing
Buddha." Facing
back
to
the
opposite
Mi
-lei, stands
a as the special pusa entrusted regarded with duty of protecting all monastic buildings. To use he is a viharapala a the Sanskrit term, tutelary
"
deity
also
of
as
a
monasteries.
The
Chinese
of
regard
him
hu-fa ("defender
reason
the
faith"), and
it is for this
on
hall
1
the
case
"
" " Monastery Southern of the of Puto, as we have seen (p. 328), the first hall is the pavilion of "Imperial Tablets/' and in cc Northern Monastery" the case of the the first building is the pavilion
In the
of
the
"Queen
to
of
Heaven."
But
these
are
extra
adjuncts
the
or
temple
buildings, dictated.
convenience
and therefore
unessential he placed
(the
"
Hall
Heavenly
Kings")
is always
the
essential
buildings.
368
THE
"NORTHERN
MONASTERY"
one
[CH.
couple
ta
t'ien-wang), who
These
enormous
and
grotesque
the four
kings who stand the mythological four quarters of the universe, or Meru, Mount sides of the fabulous of noxious
influences
or
of the
abodes they
"
Strictly speaking,
"
not
they
are
rather
demon
kings
who
gods have
been
"converted."
Each
is associated,
after the
usual with
fashion
of religious symbolism
colours
and
in the
East, The
takes theoretical precedence who of the others, is the black king of water ; the is the blue king of liu-li ; southern -lapis-lazuli is the king the the eastern of gold; white
"
"elements."
western
of silver.
A apt
to
assume
is temple visitor to a Buddhist from the huge size and gorgeous prom of these figures, and the position assigned to them that the beings whom
an
in
the they
precincts,
must
occupy
to
important
system
But
Their
at
existence, indeed,
an
was
recognized
are
by Buddhists
mentioned
*
in several
;
scriptures
they
are
English
the Buddha,
readers may be referred to Dr Rhys pt. ii.pp. 259, 282-3, 287-8, 373.
Davids,
Dialogues
of
XIIL]
THE
FOUR
KINGS
OF
HEAVEN
369
mythologically
as
well
as
time associated, moreover, with identified space, for they are sometimes and
sons
the
seasons,
each
who
is supposed represent
to
be days
the
of
of ninety This
the
of
year.1
twelve
the
was
year
a
each
Brahmanical
not
and
though
was
it
was
astronomically
it
probably
of
the antiquity than solar or either the fancies lunar But and year.2 all these myths As have no with Buddhism. essential connection greater
far
have
no
as
China
been
is concerned,
the four
kings
seem
to
brought
the
Buddhism
era.
earlier than
from
eighth
named
century
of
our
monk
to
use
Ceylon
name came
Amogha
he
(or Pu-k'ung,
is best
the
the
by
to
which
known year
in
733,
China), who
is said
to
China
about
have
been
responsible
for introducing
them
into the
country
of his adoption.
a
large
Buddhist Monastery
1
temple,
"
such
as
that
of the
to
"Northern
attract
in Puto,
Catena,
pp.
there
is much
the
See
Beal,
his Buddhist
"are,
Lit. in China,
Beal observes that the four kings pp. 157-8. under one aspect, four Homer the the Horai of ; under another elements." 2 Mr Religion to Philosophy, F. M. in his From Cornford, 1912,
observes
or even
that the
' '
the
seasonal
year
being
probably
before
time
calendar, the Horai would as were the measurers the moon worshipped, of and the sun It is to interesting life" that the note (p.170). and the givers of lunar
year
of 3GO
ancient
days
is not
yet
extinct,
sacrifices"
(Dr
2A
370
THE
"NORTHERN
are
MONASTERY"
[CH.
interested in the comparative Fo There is the Mi study of religion. -lei invariably faces the ("Maitreya Buddha"), who notice of all who
outer
doorway,
and
invariably the
wears
the
happy
of
which
attracts
attention
all
"
Strictly temples. visitors to Buddhist he is at present neither Buddha nor Pusa ; but he will be a neither Fo nor he appears on will become
earth Buddha
at
some
future
during
that
be admitted to the holy cannot earthly life. He the real sanctuary of the temple of holies he belongs to the future, not because to the
"
"
is therefore
a
placed
or
in
the
mere
porch
the
outer
Because
he
is waiting Buddha-
welcome
does Why age. he is full of the glad Because ? he that is to come. tidings of the Buddha } have him, Behind we seen, as the stands
"
coming laugh
of the next
"
viharapala
opposite
"
Wei-t'o
"
whose
in the
direction, towards
inner
halls and
The reason of this position chapels of the temple. future, the things that are The is obvious. to
come, are no concern
of his. guard
over
The the
of
and
"
AVei-t'o
is to
stand
;
he
therefore
faces the
ta-tien
XIIL]
these
MEI-LI
AND
THE
GUARDIAN
KINGS
371
beings should, in theory, stand at mighty This arrangement the four points of the compass. be inconvenient, and they are therefore would
placed in couples
south
two
; so
faces the
(as temples
in China
theoretically
should),
two
on
sit the
on
the east
side and
Buddhist
is bound
to
to pass
through
reach
the
as
object
by
worshipper, who the front hall in order of his devotions, is the guardian-kings
on
he
enters
the
precincts of
that the five principal occupants of this hall Mi -lei and the four kings from inner are the temple's all excluded They are the not sanctuaries. recipients of
to
It is important
note
"
"
prayers
or
thanksgivings,
In
religious adoration.
a
stone
incense-jar, and
;
and are not entitled to front of each, indeed, is into each jar the pious insert
an
a
stick
con
act
of
one can piety or courtesy, not which fittingly be described as an act of religious worship.2
1
of Puto faces due south. dealt length, because lack of matter with at some sympathy,, or defective knowledge,, or a combination of both, frequently in results misrepresentations Western which are apt to give rise, among
'2
The
"Northern
Monastery"
been
This
has
peoples, to very erroneous The and unfair impressions of Buddhism. following is an extract from an article which appeared, as recently as January " 1913, in the journal of the China Inland Mission. We
The glance at the various deities in the outer court. most Buddha the Laughing striking of these were Four Kings and the Two of Heaven. of these worthies fsat' very quietly for their in spite of having to sustain a somewhat photographs trying pose at
proceeded
to
372
THE
"NORTHERN
MONASTERY"
[OH.
Kings," in the of the Four is a series of terraces, each Northern Monastery," of which is reached by a flight of steps. On the left and right of one such terrace stand the drum
Behind
the
"
Hall
"
and
bell towers.
"
Above
them
we
come
to
the
Yu-Fo-Tien
called Jade
sanctuary
"
yellow -roofed hall of the soBeyond Buddha.1 this is the main the the
particular lung-tien
hall
of
Kuan-yin.
as
This Chiuof
known
the
restoration undergoing it was in the reign of K'ang-hsi roofed with tiles from a dismantled imperial palace at which came These tiles were Nanking. a gift to the monastery from
very the
emperor
himself.
of Kuan-yin.
a
The
large image
other images of the pusa, the eighteen arahants, and a Wei-t'o in a shrine faced with glass. Behind the great hall is the Yu-pei-t'ing (the
also two
66
Pavilion
of Imperial
Tablets
"); and
is used
behind
this
which
It
by the monks
on
their daily
services.
are
festivals that
of
the
Kuan-yin.
same
services Among
solemn
numerous
form some idea of From can we their pictures has to Buddhism last impressions first the worshipper's of what and and spitting offer. These four door guardians, flourishing thunder-bolts hope to the penitent, fireworks, offer [no forgiveness to the sinner, no
time !
...
no
strength
1
to the weak,
no
the. perplexed,
WITHIN
THE
GROUNDS
OF
THE
NORTHERN
MONASTERY.
AN
ALABASTER
IMAGE
OF
BUDDHA,
PUTO-SHAN.
{Facing p. 372.
XIIL]
Fa-t'ang
INTERIOR
are
OF
MONASTERY
P'uKuan-yin, of Sakyamuni, In the courtyard, on hsien, and Wen-shu. either two dedicated side of this hall, are chapels, one
those
to
Chun-t'i,1
to
the be he
other
to
Kuan-ti deities
is of
classed
but
for two
admitted In reasons.
is regarded
god
of
war
he
on
valuable
enlist
the
Manchu
to
will tend
that the
as
disappear has
answer
Buddhist is
to
now
dynasty yet
no
collapsed
seems
On
chapels
offices,
just described
guest-quarters,
ments,
are
the
apart
halls
(ch'an-Vang] and
block
rooms
a
innermost
of
recep buildings
for dis
the
abbot's
and
quarters,
tinguished
to
as
guests
pilgrims,
chapel
of
dedicated
Bodhidharma
(in recognition
the Ch'an
school), and
a
From
pathway "Buddha's
"
Monastery" summit
the
Pusa's
"
Peak"
is
White
Flower
Peak
to
"
ence
being, of
course,
1
littlewhite
refer flower
"
278-9.
874
THE
"NORTHERN
MONASTERY"
[CH.
The
the
than
island nine
is famous.
height
the
is
hundred
ascent
In the pilgrim-season
seen
on
mountain-
almost be overtaxed strength would and old folk, whose by a so even as this. simple mountain walk be well worth The climb, such as it is, would undertaking ficent view
to
if only
for the
sake
of the
magni
be
had
present
of the size and This is the Hui-chi of Puto. religious houses Peak Monastery, popularly known as the "Buddha's
third
in
Monastery,"
which
of
stands
half- concealed
It
amid
little forest
the
was
small
of
a
oak-trees. Ming
named
dates
from it
the
monk
dynasty,
when
Yiian-hui.
good from
of the
summits.
The
to
foliage adds
greatly
and
are
beauty yellow,
of these
tiles, the
colours
of
the
black. less
the exterior.
that
"
Hall
which
is crowned
with
on
the
coloured of
tiles
its
is
worthy
of
attention
1
account
Fo-ting-sau.
XIIL]
MONASTERY
OF
BUDDHA'S
PEAK
375
modern remarkable of ceiling, a fine example building Chinese The of main wood -artistry. but dedicated to Kuan-yin is not the temple
to
Sakyamuni
other
in
this respect
of the
the
large
temples
is
the
roofed
tiles of imperial yellow, with interior is richly garnished. Sakyamuni large gilded image, by a represented
himself,
occupies
the
figures
Sakyamuni
Kuan-yin
at
;
is
and
either side stand the In front of Kasyapa. and small image of comparatively
on
along
as
the is
back
of the
hall
(not
the
two
sides,
of
customary)are
lo-han
the
ranged
the On pusa
images
a
the
eighteen
(" arahants").
saviour-
separate
throne
sits Ti-tsang,
of Chiu-hua-shan. the central hall is a two-storied building. lower room is the tsu-t'ang (the "ancestral
spirit tablets of abbots, in addition to benefactors, three monks, and is the image images, of which the central one is a chapel The room of Bodhidharma.1 upper the
-
), containing
Concerning
that the
Bodhidharma,
find
missionaries,
ever
was
the
rising phoenix
like
to
"
from
the been
flames
based
on
The
theory
seems
have
as
partly several
"
on
the
fact
that and
Bodhidharma's
in
portrait
a un-
engraved
stone
a
tablets
reveals
on
countenance
the
is supposed
which It is hardly to Thomas. resemblance the reader that Bodhidharma (who did not come necessary to remind to China tillthe sixth century a native was of our of India, which
a
name
by which to bear
he is popularly
suspicious
known
partly in Chinese
the
fact that
is Tamo,
era)
and
376
THE
"NORTHERN
MONASTERY"
[CH.
are
dedicated
images. A
to
Kuan-yin,
of
whom
there
three
remarkable
a
feature
of
"
this temple
a
is that
it contains
to
Yu-huang-tien
hall consecrated
the
The
temple
of the supreme god of Taoism. worship for his admission to this Buddhist reason
is not
of
as
far to
seek. is
The
"Jade
God China
"
the
Taoists
principal
In be
out
regarded
the
presiding
any
deity temple
other
of place ;
"
the hill-top stands on which Peak" is "Buddha's hill -top appropriate dwelling-place.
even
"
that
finds
his
The
on
god
is
enthroned
are
in
the
centre,
and
and
ranged
his attendants
back
the
central
a
of the
of whom
also, it may
no reason
holds
be
circular plaque
disk.
These
of which Buddhists of
an a
is There of hair. added, for his shaggy abundance to doubt that the traditional pictures of Bodhidharma one in this book is reproduced Chinese are genuine portraits. to have made no to give him seem the appearance attempt
"
"
countryman
of
of their
own.
As
for the
name
Tamo, Had
it is merely
abbreviation
P'u-t'i-ta-mo
(Bodhidharma).
in Chinese
the
Chinese
Thomas wished to write the name have used characters bearing the to bring up this unnecessary
script, they could easily To-ma. It should have been had days, enlightened it not been for the
to
this
that in
a
note
the
would Tamo-Thomas
not
have
recent
and
A.
de
of
been
and fact
theory
"
R.
Unwin (Fisher
authors
a
book
missionary
1
named
1912).
they
apparently
believed
it to have
in Northern
xiii.]
two
SOLAR
AND
LUNAR
are
DEITIES
377
divine
"
personages
Jih-kuang
and
Yileh-
Icuang
and
the
moon.
(or god and goddess) of sun gods They, like the Jade Imperial God
to
himself, belong
are
the
Taoist
not
unrecognized curious
by
many and
survivals
to
moon
worship systems,
The
Buddhist cult.1
especially of
to
worship
necessary Buddhism.
solar and
lunar
long
it is hardly
say, existed
It engrafted
the
rise of
Buddhism
just as
and
Shinto,
to
was
the
great from
who the
moon,
at
Ise
and
of
Japan
claim
was
descent. ruled
the
brother,
other the
hand, god
not
by The
terasu's
Susa-no-o.
less religion
(it was
to
identical with
a
Taoism),
which the
1
seems
have
had Ch'in
Chinese
See De
Beal,
emperor
Le
Groot,
Code du Malidydna
en
and lamp
Catena,
pp. 68-70.
Chandrasuryapradipa
") Buddha
With
in Chinese
2
is mentioned by Jih-Yueh-Ttng
The
name
is rendered
Fo.
hy Mr remarks "It of interest.
Mani,
G.
R.
Mariichseism,
the p.
following
Quest,Jan.
the
1913,
360) are
under
light
the soteriology they are rule. the fire, and with purification,, respectively by water and deceased of the souls of the righteous across portation
important
connected
trans
ocean
of the aether."
1913,
p.
90.)
378
THE
"NORTHERN
B.C.,
MONASTERY"
sun
[CH.
third
century
included
religion of
indeed,
the
State
to the worship recognition of to the date of the fall of the in 1912, as the altars outside
and
moon
Manchu
up dynasty
and
the City"
eastern
western
walls
to
of
the
"Tartar
of
Peking
testify.2 Hui-chi
Monastery
on
the
charmingly
erected
as
situated
recently
as
is
perhaps
which
was
1887
to the abbot
name, was
of Hui-chi, Hsin-chen
of
were
whose
or fa-wing,
religious Truth
(" Trusting
are
in the and
"). The
tombs if
we
Puto
to
numerous
interesting, and
and
do
to justice
them,
or
they
devote
symbolize
a
represent,
should
have
to
It may be chapter to this subject alone. however, that they are of two principal mentioned, kinds. There are the separate graves of abbots
and
other
distinguished is
"
persons,
grave of Hsin-chen
good
"
large tombs which are also the p'u-t'ung-t(a used for the universal mingling of the ashes of monks
"
who
are
not
granted
the
privilege
of
separate
burial.
1
The
to
typical p'u-t'ung-t'a
the sun-god has
consists mainly
on existed from time immemorial Weihaiwei. Accord Shantung, the north-eastern near promontory of ing to tradition, the emperor Chfiri Shih-huang the worshipped
shrine
rising
2
sun
at
this spot
"
the
easternmost
the relics of moon worship which still exist among in Dragon China, Northern 182-4, Lion peasantry (see and pp. no 191) have no connection with Buddhism connection essential and with Taoism,
quaint
The
Chinese
XIIL]
of
a
THE
BUDDHIST
DEAD
379
on
massive
or more
stone
structure
a
having
a
each of its
four
sides
small hole
of these holes is closed up by a loose block be withdrawn the ashes can when of stone, which to be deposited in the interior. are of a dead monk Each
The
bodies
"
of monks
are
"
and
of lay Buddhists
too,
sometimes
cremated.
Each
size possesses not only its own which also its own crematorium, building somewhat similar in
miniature
t'ung
one
-
monastery
small stone
to
a
appearance
-
temple.
t'a
should
ashes
for the
of pi
ch'iu,
or
or
ordained ordained
monks,
nuns,1
another
a
for those
of pi-ch'iu-ni,
brothers, and
or
usually
of laymen,
Puto
one
the
favourite
descriptions of a grave is shou-yu ("the region of longevity," or the "long home"). The poetical term chun hsi ("to store away for the long night,"
as
it has
been
is also translated)
stones.
found
carved
on
monumental
Western
care
might perhaps visitors to Puto, who little for its history or religious associations,
are
resident in the religious houses other women The as of Puto. of lay Buddhists, male and ashes of dead nuns femalehowever, be carried to Puto for burial there. -may,
no nuns or
"
There
380
THE
"NORTHERN
MONASTERY"
[CH.
could
The
"
grove
Buddha's
trees ; but
the
island
contains
fine specimens
of
ginkgo,2 cypress, chestnut, and sophora, camphor, in central besides many other trees well known decay China. to Pines and similar trees seem before Chinese
sea
they say
attain
that it
any
great
are more are
they
seems
winds,
but
probable plum,
that they
exhaust cherry
the
trees
There
burst
peach,
and
consolation
"
for the
fading
"
of the
exquisite
"
littlewhite flower gardenia florida the fragrant for which the island has been celebrated for thousand
indeed years.
Flowering in
the
plants and shrubs are Many have been Puto. gardens by the
in
monastery
Buddhists
of many
kinds
are,
of
the The
cultivated to the fullest extent possible, for fraternities are strictly vegetarian. monastic so-called Chinese
from
are
potato
Beans
brought
plants
Japan.
common, are
Fruit-trees
and there are a few rice-fields. cared for rather for their blossom
1 2
adiantifolia.
GRAVE
OF
THE
ABBOT
HSTN-CHEN.
P'U-T-UNG-T'A.
ashes
of deceased
monks,
[Facing
p.
3 ?o.
XIIL]
FAUNA
OF
PUTO
381
the
Chinese
like oranges,
of these Puto
The
which
to
island
also
is much
prized
is said
qualities.1 medicinal As to the fauna of Puto, this is another be quite impossible to do to which it would
have
subject justice
never
There
are
which
or
hunted
tame
the
sun
temple
on
the
in the presence
of
so
Western
and
foreigner.
wild
cat
were
monkeys,
common
at
one on
time,
the
to the
across
though
whether
they
seems
are
to
be
seen
island nowadays
doubtful.
turned
and
Puto.
was
went
back
before
have
they
been
This may
reached because
the shores
of
their strength
or
no
match the
some
was
(to
mention because
theory
preferred
by
the
Buddhists)
island
was
not
permitted.
Snakes
to
Kuan-yin's
intervention
they
harmless.
Those
which
refused
to
surrender
It is said to be beneficial for lung-diseases and dysentery. of Puto's many medicinal plants is the vitex ovata. 2 Hydropotes inermis 1
382
THE
"NORTHERN
MONASTERY'
[CH.
banished to the poisonous properties were mainland. A few cattle and to be seen, are water-buffalo but these are kept only for agricultural purposes. for the ploughing buffalo are The used of the are monkeys rice-fields. Squirrels, goats, and
said
to
have
been
often
kept
as
in
the
monastery
a
grounds.
The
Chronicle
to
about of
tame
goat
that
belonged
monks
Fa-yii.
what understand people say to it. If If you give it food, you call to it,it will follow you. leg and bow its head and take the it will bend one
can
"
It
If you tell it quite gently. your hand both fore-legs. It is to kneel, it will go down on the chronicler triumphantly, not often concludes food from
"
"
have
the chance
of seeing
goat
like
In
great
reading the literature associated with the hills we fail to notice how Buddhist cannot
the love and
of monks
and
and
poets
for
to
and
romantic
chosen place of retreat as the pride and glory of all holy and We beautiful mountains. need not be surprised,
therefore, to learn from his
impel
each
extol
of
Puto
that
of China's
Four
*).
1
"
poet
in
still more
that there is
Chih, xvii. p. 2.
xiii.]
no
POETS
OF
PUTO
383
own
road and
to
heaven?
This it you
is heaven's may
gate
way, very
through
pass
direct to the
throne
of God."1
equally
has
Almost
verse
that
interest in Puto
based
on
of the enthusiastic is much by poets been written whose hardly be said to have been can To made.
some
reference those
who
of Another
these of
praises of the island in was the famous scholar and states An-shih ( 1021-86), who visited it
of office
as
his tenure
magistrate
was
district in
Chehkiang.
Another
of a disthe
tinquished
1322),who
and Yuan
Meng-fu (1254artist and poet Chao held officialpositions under the Sung A third was dynasties. Ch'en Hsien-
Cantonese a tablet chang (1428-1500), poet whose has been elevated to the " Confucian Temple," 2
though have with by had
he seems religious temperament Buddhism closer kinship with
to
than
The abbot
"
who
"
was
an
in the
a
first
half of
1
eighteenth
in
a
was
typical
by the monk Tfung-hsii. Western poem readers, who usually take it for granted that no Buddhists recognize a supreme personal God, will be surprised to learn that a Buddhist and an But can ordained monk give expression to such words as these. for surprise. there "is no The fact is that the river of real cause
occurs
" "
This
Buddhism, breaks
its
to which
2
like all the great streams of religious thought, frequently banks flows far own beyond the limits' of the channel and in theory it itself. should confine
384
THE
"NORTHERN
MONASTERY"
[CH.
example monk of a class from which the Buddhist hood has drawn many of its best recruits. A little sketch known
preface often before
of his
career,
him
to
from
written boyhood,
by is
friend who
had
lonely
to
places their
they
can
give
must
fit expression
thoughts.
nest
They
themselves hold
may
themselves
to become clear and allow their minds Outward be attuned unruffled. conditions must feelings before they can to their inward turn the
tions and
account. of poetic inspiration to good promptings T'ung-ytian, continues the sympathetic biographer, one was of those to whom such a life as this was
thoroughly
but
he
boy
he
was
noisy
friends. that he
steal away
clever, of his
so
he might enjoy lonely quietness. When was than child his thoughts still little more hanker to began after a religious life, for its
loneliness and At the tranquillity attracted him. he went to Puto a and became age of seventeen A few there. of the monasteries of one member years and the later the all the
temples
were
were
destroyed
by
pirates
to
monks A
obliged time
to
migrate
mainland.1
long
afterwards, returned
to
when
Puto,
the
temples
he
1
were
rebuilt, he the
rest
where
spent
of
his
life in
the
of 1665-71.
XIIL]
religious loved.
But
INCORRUPTIBLE
RICHES
385
and
poetic
meditation
which
his soul
Puto
has
not
been
a a
tarrying-place
from
poor
fugitive
the
life,
was only longing stricken soul whose the turmoil of a world in which escape from
he
had
tasted
To
only
sorrow
and
the great
bitterness
of
defeat. of China
Puto
the
monasteries
havens
of refuge, and
has not
Some
have
inglorious part in the a their ability to secure and rank have proved that goodly share of the only form of wealth does not diminish by being shared with others.
only
an
The
that are spirit, the treasures been most often secured China in Christian Europe by as
"
"
cared
but
littlefor those
which,
to
material worldly-
successes
rewards
the
minded, We
constitute
may
the goal
perhaps,
of all ambition.
guess,
that
to
a
one
of
those
know how meditative souls who defeat into spiritual victory was who
assumed,
or
turn
material of Puto
monk
of Chen-cho
tive
name
"
Wu-neng,
which
means
"Can't-do2
B
386
THE
"NORTHERN
we
MONASTERY"
are
[CH.
seized with
But
told,
was
at the
son,
he
was
an
only
for
made
to
it impossible monkhood
so
him
as no
devote
himself been
"
the
long
on
provision had
made
the
rites of ancestral
a
-
worship." he the
went
on
became
to
young
-
man
Chiu
hua
shan
for
express
Ti-tsang to take pity on purpose of imploring his father and mother, be childless who would if he became do Can't a monk. anything
"
"
-
proved he at
to
that
even
if he how
could
to
move
do
a
least knew
nothing divine
else, being
for shortly
news was
Chiu-
hua
brought He
was
to
him then
In
that he
free
1616 to
had
infant
where
to
brother.
follow
came
he
and
the
love
not only for the austerity respect of the monks, of life,but also for the unselfish zeal of his mode he interested himself in the welfare with which
of pilgrims he
"
and
strangers.
of the
by him and
across
A
"
building
Temple
of
to
which
the
Sea
entertaining the
waters
the
to
pilgrim
worship
who
came
shrine of Kuan-yin. Puto has had many strange visitors, and some if we believe the testimony of them may of those who had the best opportunity of judging belonged
the
"
"
to
was
more
exalted than
xni.]
TWO
STRANGE
VISITORS
387
humanity.
Chen-I
"
monk
of the
has
a
tale to tell us
a
who abode
came
mysterious to Puto
couple in 1605.
man
and
woman"
They
took
up
their
little hill overlooking a the side by side on in two huts thatched of Kuan-yin, sacred cave hands. The huts which they made with their own
were so
small and
no
so
rudely
put
proper
protection
impossible
;
moreover,
inside them
ground
were
against the weather, either to stand or to lie down the roofs leaked and the
The wretched drank
coarse
was
damp.
to
who but
For
no
supposed and
be
beggars,
but
cold water
ate nothing at
a
several
days
time,
indeed,
none the worse at all, yet seemed nourishment for their abstinence. If people took pity on them food or money, they did not and offered them
refuse such gifts,but always gave them away again hungry to happened to pass any pilgrim who by. The Chen-I took a kindly interest in monk the couple, and went friendly visit. They
his presence, and
meant
one
night
to
seemed
a
quite
for He
long
time ignored
a
his wellthat he
remarks.
raised
lamp
so
might
to wake
have
better view
them
when
up
of them, and this seemed little. But still the man only
to,
smiled
uttered
spoken
and
the
woman
only
They interjections.
and the
their
names,
their past
history
which
willing
to
388
THE
"NORTHERN
was
MONASTERY"
[CH.
a
communicate time
on
that
they
had
lived for
of
long in about
the
sacred
mountain
then
Chung-nan
them
distant their
Shensi.1
Chen-I
asked
religious
one
:
"
the
seen
response
the
ocean
was
curious
ears
our
have heard
waves
the wind
soughing,
the
monk
their occupation
we
was.
Sometimes,"
they replied,
we
meditate
on
Kuan-
yin.
At
other times
seems
do nothing."
Chen-I
to
have
was
in
state
of
He
make very
to
whether
:
the
very
wise
it seemed
one
to
him They
that
must
be either
or
the
other.
remained
and
in their huts
winter.
year
In
throughout the
second
to
the
ensuing
of
to
autumn
month
come
the the
following
island
pilgrims
One
began
in
crowds.
were
day, while
at
great numbers
to
of pilgrims sacred
cave,
standing
nameless
"
the
entrance
the
the
them.
couple
be with
suddenly
you
appeared
2
before
Peace
all," and
were
they
said ; and
never seen
they
vanished
answer
given
about
as
an
by
these
strange
beings
was
to
not
question irrelevant
reader
may
or
a
be tempted
to suppose.
sacred
mountain
a
is, to the
Buddhists
1
of China,
great
MONASTERY
GARDEN,
PUTO-SHAN.
COURTYARD
IN
THE
NORTHERN
MONASTERY,
PUTO-SHAN.
[Facing p.
XIIL]
to
THE
PRAISES
OF
BUDDHA
389
the worship
of the
Buddhas From
and
pusas, and
the
another
dome
point of
is heaven.
it is
mighty
temple,
and
whose
separate
shrines
sanctuaries
vast
of Puto
are
chapels
the
within
one
cathedral.
utter
It is not
chanting
in their
bronze
monks
who
the
praises of
only
Buddha
from
great
and
pavilions ; it is not
stone
jarsof
From
that perfumed
clouds
lotus-throne
sea waves
of the compassionate
pusa. of
a
the
also
rain
come
the patters
sounds
on
mighty
roofs from
murmur
anthem
is the
the
that
Good
the
temple poured
winds
rain of the
Law
that is
the
the
spirit-haunted
are
woods
the the
wild
birds
in their
of
calling
but
;
joiningin
the
"
universal
flower
censers
"
chorus sends
not
adoration
to
and
little white
of
up
Buddha, the
from of
millions
man,
made
by
hand
the
sweet
fragrance
of
inexhaustible
incense.
GENERAL
ABHIDHARMA
INDEX
33, 265 Annamites, Anne d'Auray, St, 125 Nirvana Annihilation,
to, 118
of the Hinayana,
34,49 AbhidhaiTna-mahavibhasha-siistra, Mahavibhasha see 285 Abhisheka, 181, 205 Absolute, the, 119-20,
Acta
not
equi
Sanctorum,
89
James, Adam, 75, Adamnan, abbot of lona, 150 202 Adam's spirit, deliverance of, Adibuddha, 94
valent Archbishop, Anselm, 317-8 St, 70 Antony, 286 Aphrodite, 126 Apis at Memphis, Apollo at Dephi, 126 Apostle of the Indies," the, 264 Apostles' Creed, the, 201 Arabic ostrich, 70 story of an 34, 43, 47, Arahantship, Arahant, 58, 60, 66-81, 329, 375 Arhat, see Arahant
' '
JT.
Afghanistan, 26 Africa, West, of, 202 mythology Agni, 195 'Akka, 126 94, 97 Buddha, Akshobhya 329Alabaster images of Buddha,
30, 372
85 Aristotelian methods, Aristotle, 113-14 305 Arnold, Matthew, 321 Japan, in v., Art, Buddhist, in China, v., vi., 13-19, 117, 233, 265-6, 275, 287, 291, 338
Japanese
sun-goddess,
377
American
202
Indians,
59
mythology
91, 92
of,
208-9, Asceticism, 226-7, 240-2, 245, 294-8 Ashtoreth at Hierapolis, 126 316 Ningpo, Asoka Temple near 42, 20-4, Emperor, the ,
Amidism,
98-121,
'
f., 65,82,
ff.,
62, 135
238,
Asokan
Buddhism,
21, 62
377
Amitabha,92,
102-21, 238,
93, 94,
153,
95/.,98-100,
95
267, 272,
edicts, 20-1, 62 116 Astronomy, 26 jr., 30, 31-2, 33, Asvaghosha, 36, 37, 41, 83 Atargatis, 289-91 Augustine, St, 46, 67,84-5,108,120
Aurangzeb,
350-1
and
see
94
155,
Avalo94,
Xnanda, 29,
Anatta, Ancestor52
375
11-12, 228
Avalokitesvara
100-101,
Bodhisattva,
286,
273, ff.,
391
392
Awakening
BABYLONIAN
GENERAL
INDEX
Boerschmann's
of Faith,
temple
126
The, 27, 37
Badarinath,
126
P'u-t'o-slutn, 260-1 Bold, Philip, 79 Book of the Dead, 111 Boutroux cited, 309 Brahma, story of the god, 58-60
164 Brahmajala-siitra,
Bahaism,
Angel," the, 218 "Banished Barnett, L. D., 69 Basilides, 111, 119 Batavia, 361-2 Bateson, J. H., 295 Beads used by Buddhists in prayer, 350 Beal, Samuel, cited, 165, 273, 274, 279, 283, 284, 287, 288, 369,
Brahman
80, 182
Brahmanical
24
58-60,
377
vision, exclusion 63, 106-8 Monastery, Bell of the Northern Beatific
from,
and Confucius, dates of, 45 death of, 20, 29, 30, 31 teachings of the historical,
21,25,43.^,99
Buddha's
Peak,
Peak
259,
314,
358,
374-8
Buddhahood,
to attain,
all beings
15-19, Iff., 20
destined
Buddhism,
see
/. ; and
18,
headings
99,
105,
100,
103,
Bhikshu
(Sanskrit)a
a
Buddhist
religious monk,
379
Bible
117, 119-21, Christianity ; and Confucianism, 340 ; and and see Confucianism 137-9 ; and see and Taoism, Taoism
125
see
,
decay
of,
in
India,
23,
in
24, 203-4
,
connection with, 187-8 Kuan-yin, 316 Birthday of Blake, 54 Blandina, 284 Blood, pictures or sutras drawn
introduction
20, 21
,
/., 135-41
China,
24, 26
or
297
204
in of, prospects 228-9 vi.-viii.,4/., Buddhist Canon, 15, 22, 33-5, 41 Council of Kashmir, 32, 33-4, 37
sects, and 41 /., 56 /., 61, 82-112 Buffalo on Puto-shan, 382
32,
/.,
Bodhidharma,
30,
83-6,
87, 315,
34, 56,
373, 375-6
Bodhisat, 66-81, 94
365
schools
23-5,
bodhisatship,
ff.9 99/.,125,
209-10,
187, 204-5,
Burma,
"
Buddhism
Bodhisattva 77 mahasattva, Body of Bliss, 77 of the Law, 77, 152 ; and Dharmakaya
329-30 Burning
Byzantine
see
C-ffiLESTIUS,67
GENERAL
Caird's Evolution
INDEX
Commandments,
182,
188
of
Religion cited,,
Buddhist,
166,
46 Calligraphy, 266 314 Camphor-trees, Canon Canon, see Buddhist Canterbury Tales, The, 129
Comte, Comte,
2, 10,
75
Pere Le, 262-4
Confucian
hostility to
Buddhism,
Canton, 190 Case, Dr Shirley, 114 Catechism, 114-16 a Buddhist, St, 284 Catherine, of Alexandria, Siena, St, 296 of
87,
245,
112,
134-5,
246,
337, 338,
353, 364,
383
2, 4-5,
270, 298, of Puto-shan, 356, 357, 359, 387, 389 in, 17, 21, 23, Ceylon, Buddhism
Caves
24, 168
' '
"
Confucius,
9, 10,
and
tomb
of,
Chavannes, Cheyne,
224
Dr
T. K., 202,
290
Dr, 54 Coomaraswamy, Buddhist Copying scriptures act of merit, 184 104-5 Cord of Amitabha, Cornford, F. M., 274, 369 Covetousness, 167 Creative Evolution cited, 121 231, 379 Cremation, Cretans of Euripides, 289 Phadraig, Cruach pilgrimages
125 Crusaders, 128-9 in Peru, 126 231-2,
as
to,
as
hestower
protector hestower
of
of,
Cuzco
271
see
197-9 ; and
Evil,
China
Inland Mission, 371 Dowager, Cliina under the Empress by Bland and Backhouse, 355 Cliorten, 232 Chou, Duke of, 134 dynasty, 146, 224, 271 Christ, superfluous merit of. 79,
Rhys,
57,
58,
368 Dead,
40
173
Christianity, 8-9, 14, 18,
101, 110,
99-100,
108,
Dea
Syria, 289-91
102,
111,
103,
114,
105,
107,
Death-bed
116,
119-21,
173, 197-99, 201-2, 210, 239, 261-4, 269, 274, 277, 284, 287, 295, 303, 306, 307, 308, 309, 317-18, 333, 353, 365, 375-6,
385 Chundi-devi, 278-9 Chusan islands, 259-65, 271, 321, 336, 341, 342, 374 Clement VI. (Pope), 79
repentance, 61-4, 198 in Death, religious observances 236-8 187-8, respect of, Deification of Buddha, 56-60, 78-9 Deity, nature 119-20 of, Delphi, 126
Delvolve cited, 75 Buddhist, 179-206 Demonology, into hell, 201-3 Descent Devils acting as protectors of the
good, 186-6, 187-9, 198 179-206 of Buddhism, De Vita Contemplativa, 289 282, 284-6 Dew-vase of Kuan-yin,
Clement Clouds,
of Alexandria,
a
119
394
Dhamma,
152
; and
see
GENERAL
Dharma.
INDEX
Empress-Dowager
"
of
China,
the
Dhammapada,
71-2
Great,"
Dharma, 151-2 Dharmakara, 90 Dharmakaya, 77, 152 Dharmaraksha, 272, 276 Dhyana, 29, 30, 313, 349, 364 School of Buddhism, 29, 30, 82-90, 321 Dhyanibodhisattvas, 94
Dhyanibuddhas, Dialogues
94
England,
132-3
pilgrimages
21
Epirus,
Essenes,
the, 288-9 Eternal punishment not aBuddhist doctrine, 61-3, 107-8, 171-3,1856, 189, 197-9 Ethics, see Morals.
Etiquette,
155-8
Chinese
289
monastic,
151,
of the Buddha, 35., 51, 57, 58, 59, 164, 368 Diamond Rock, the, 313-14 Sutra by Chinese copied
-
Euripides, Evil,
( '
350
107-8,
171-3, 185-6,
185-6
devil),
G. Lowes,
108
Evolution,
116-7, 197 /.
decay
-
of, 309
"
fE*jTB~wgjp.
Faith,
185
92/., 98/.,
,
/., 178,
184,
Double
king
of
Purgatory, 354
;
"~
196-7
Dragon-tiger
Mountains,
Fanaticism, 3"U"_ , T^TgioTr^flin Puto-shan, 381-2 of Faust quoted, 121 Ernest, Fenollosa, v., 275, 276,
Fauna
291
cited, 38,
287
Duns Dutch
" "
Scotus,
108,
120
at Puto-shan,
343-
335
EARTHQUAKE at Batavia, 361-2 Earth-spirits, 189-90, 191 Eastern Cliff, or Ridge of Chiuhua, 240-3, 255 Paradise, the, 97 Eckenstein, Miss, Eckhart, 54, 85 Edkins,
Filial Piety, 181, 182, 193, 250, 296, 304-6, 352 Finland, mythology of, 202 Fire, self-immolation by, 295, 341 " First Emperor," 378 First Gate of Heaven, 221 " First Gateway of Contempla
tion,"
223
Fishermen
333-4
abandon
their
nets,
Fishing
discouraged
Puto,
274
J., 274, 328 Egaku, 320-3, 324, 326, 327, 332 Ego, 48-55, 71 ff., 118 /. Egoism, 68-81 Egypt, Egyptian Eightfold " Eight
21, 111,
in Fish Buddhism, symbolism 290-2 Five Buddhas, the, 94, 97 Five heinous sins, the, 98, 106
289
Hills, the, 134, 137-8, 139-40, 143, 268 Sects of Dhyana school,
Sacred
87-90
Fleet, Dr
J. F., 29, 31, 369
tains," 147-8
Eitel's Handbook,
"
Elements,"
144-5,
368,
369
Elizabeth,
St, 284
prohibition of, 188 Flora of Chiu-hua-shan, 220-1 ; of Puto-shan, 271, 374, 380 Flowers, love of, ix., 380
Flesh-food,
GENERAL
Formosa,
Fortune,
INDEX
Grotesque,
395
the,
Matliura
in religious art,
262 Fortune-telling in China, 234 Forty-two Sections, Sutra of,139 Four " elements," the, 144-5
344 Robert,
279
Growse's
cited, 110
261
Famous Buddhism,
259,
328, Kings
Hills
141
of
Chinese
194,
182, 235,
/.,
366-72, 374-5
France,
79
223, 230
Nemesis
in
Fujiwarafamily,
GABRIEL,
320
cited, 99
321,
324
the angel, 287 126 the Greek, Gandhara, 21, 26, 277, 287 Gardenia florida, 271, 380 Gardner, Prof. Percy, 38 Geology, 116 Georgi cited, 279 Gerard, Rev. John, 107 Giles, H. A., 274, 290 L., cited, 49 , Gnostics, 39, 111, 119
Games,
Goat,
a
of
Buddhist
Hardy,
Heart,"
Buddha
to
be found
in
tame,
382 136,
Gobharana, Godaisan',
"
137, 139
101,
seals of the, 84 the human, showing , good and bad qualities, 112-13 Heath, Sidney, quoted, 129 Heaven, 58-60, 61, 62, 78, 96 ff.,
,
321 of Mercy,"
war,"
103-21,
152,
153,
176,
180,
'"
Goddess God of
267
373
Gods
58-60, 186-7, of Brahmanism, 366 ff. ; and see Brahmanism and Hinduism
Kings,
72, 374-5
Heaven's Window,"
Taoism,
see
Taoism.
Hedin,
Sven,
297
Golden
Gotama,
94, 177, 181, 294-5 ; and Buddha see and Sakyamuni Graeco-Indian Buddhist art, 287 Grand Lamas Tibet, 231-2 of Graves of monks of Puto-shan,
Hell, 61-3, 106-8, 145, 170, 172, 178-80, 181-206, 237-8 Hera, the goddess, 290 Heraclitus, 54 284 Herman of Cologne, Hermes, 203 "Hermitage of the Tide-waves,"
359 Hermits, 131,
140,
Chinese,
13,
14, 250
19,
/.,
378-9
Great and Greek
32,
34;
247-8, 251
Hetuvada,
14, 202, 203 mythology, 144-5 philosophy, pilgrimages, 126 Gregory of Nyssa, St, 130 Groot, Prof. J. J. M. De, 164 298, 377
34 ; and Hibil Ziwa, 202 Hierapolis, 126, 289 Hills and streams, gods of the, 224 Hinayclna, 25 /., 32, 33-5, 56 /.,
114,
277, 368
396
Hinayana and
GENERAL
Mahayana,
39
INDEX
ff.,
56 ff., 114, 277-8 Hindu pilgrimages, 126-7, 157 Hinduism, 24, 58-60, 144, 157,
203-4,
Ishtar, 269 Isis at Busiris, 125 Islam, 24, 126, 295 Isvara, 270 Itineraria,
366-9,
210,
Pilgrims'
150
Handbooks
377
Him,
Prof.
in Christendom,
Yrjo,cited,
100,
JACOBI,
ff.}
' '
Jade
God
"
of Taoism,
376
Jagannatha
Holy
Grotto
356
of the
Flower
of the
Law,
Mother,
Japan,
Buddhism
100,
Horai of Homer, 369 Hugo of St Victor, 85 Hui-chou, 258 Hydropotes inermis, 381
IDOLATRY,
261-2,
302
ff. ;
of
and
see
cherry and maple in, 133 folklore of, 348 , Japanese intercourse with Chehkiang and Puto-shan, 271, 320 /., 326, 335, 341-2
,
of, 86,
93,
patronage of Buddhist 223, 235, 241, 293, monasteries, 320, 331 /., 334 /. Inclusio, 297
Imperial
202, 377 mythology, 127, 133 pilgrimages, Java, island of, 361-2 Jesus of Nazareth, 58, 85, 239 Jeta, Prince, 230 Jhana, 29, 30, 313, 321, 349, 364;
and Jimmu
see
Dhyana
Tenno,
127
India,
23,
Buddhism
141,
in,
15,
20
ff.9
215,
195,
197, 203-4,
Johannine
king
Indulgences,
Roman
Catholic
Gospel, 101 John of Damascus, 119 Jonson, Ben, 217 Juggernaut, 127 Justin Martyr, 119 KAKUSANBHA, Kalasa,
285
theory of, 79 Infant damnation, 63, 107 Infinite, the, 177 ; and see Space and time Inge, Dean W.R./54, 55, 74, 108,
119, 173 Ink, manufacture of Chinese, 258 Inspiration, Biblical, 116-17 " Inspired Drunkard,3' the, 218
94
vial carried
by bodhisats,
Kalpa, 98, 106-7, 115 Kanakamuni, 94 Kanishka, 23, 26/., 36 Kapimala, 30 Karma, 62-4, 113, 118,
186
178, 182,
Invocations
lona,
of
name
of Amitabha,
99/., 109 /.
abbot Iranian mythology, 195 Ireland, 125, 137, 348 f" Irrefragable Doctor," the, 79 Ise, Japanese shrines of, 127, 377 of, 150
Kashmir,
,
Buddhist
Council
of, 26
ff.,
29, 32-4,
37
Kassapa,
94 ; and see Kasyapa Kasyapa, 94, 155, 375 Buddha, 280 the ,
GENERAL
Kasyapa
-
INDEX
see
397 of
the
Mataiiga,
136 ; and
Mataiiga Katyayani-putra, 27 Kendall, Miss E., 142 J., 26, 29, 34, 39 Kennedy, Kern cited, 276, 286 52 ; and see Skandhas Khandas, Khema 52-3 the nun, 28 Khotan, Kingsmill, T. W., 36-7 Daislii, founder Kobo of Shingon Japan, in Buddhism 127, sect of
266 Kokka,
Buddhist
Saints,
Prof.
Arthur,
84, 304
Loigaire, king
"
of Ireland, 137
99
96, Lokesvararaja,
Lord
Loretto, Lotus
of the
280,
Good
283,
Law,
295;
269,
272,
kingdom,
94
see and Saddharmapundarika 1, in Buddhism, symbolism 139, 217, 98, 103-7, 108-9, 285-6, 287, 336 Lourdes, Our Lady of, 125 Love, Buddhism a religion of, 71101, 102, 152-3, 191, 194 /., 81,
276,
Koran, Korea,
351
267/.,339
Lucifer, 199 Lucy, St, 284
in Japan, 94 203
127
MACARTNEY, Macedonia,
LORD,
324
170 334
ff.
Macgowan,
21 D. J., 341
Kumarajiva,27, 272
kings, 26 ;
and
see
Magic,
111-12,
188,
246,
252-6,
267
203
286 Laksmi, 94, 238 Lamaism, Land and grain, gods of the, 224 Lao-chihi, see Lao-tzu Lao-tzu, 2, 13 ; and see Taoism "Laughing Buddha," the, 367,
school, 77
77
bodhisattva,
100,
Chinese
370
Laura
of
Mahayana,
25
/.,
32
/.,
36
/.,
Western
monasticism,
-
152,
297
Lecky's Le Coq,
36-40;
94,
European
287
177,
Levitation Lhasa,
Liang libraries Libraries, see Monastic Life, Buddhist view of sanctity of, 182-3, 236 Lilley, Canon, 9 Limbo, 63, 107 Little, A., 142 Puto, 343 Island White Flower, of
the, 271, 323, 343, 347
200,273,285,367^370,371
Malevolence
against
of devils riot directed virtuous persons, 185-6,
187-9, 198-9
45 Maluukyaputta, dynasty, Manchu vi., vii., 340-1, 355, 373, 378 39, 202 Mandseism, 168, 329 Mandalay,
Mangoes,
of
the
non
398
ManichaBism,
Mantra 39, 377 94
GENERAL
INDEX
24, 126, 295 Mohammedans, v. Buddhist, Monasteries, viii., ix., x., 4, 18, 19, 42, 82, 86-7, 149-68, 209, 215 /., 93, 140 ff.,
Brahmanical by Buddhism, Martin of Tours, St, 125 H., 326 Maspero, Matahga, 136, 137, 139
Matsyendranath, Maximinus, Maxim
us
deity
238-9, Monastic
345,
312-89
279, 287
libraries, 235,
338-9,
373
Confucian condemna
Monasticism,
291 119
284
Mongol Monks,
164
dynasty,
names
271, 334
for Buddhist,
88,
Maya,
181,
the mother
175,
MOJHI,- wor"hijv
376-8
on, congress religion, 6-12,
277-280
G. R.
126
Moral education,
Medhurst,
W.
H., 261
of
"
tomb
Mohammed
Buddhas
at,
79,
151-
130-2,
295-7, 308-9,
monasteries,
Meditation
and
"Chinese
190
Mother
of
Buddha,
277-80 ; and
167-9
368 Mount, Meru, in 'Ali Meshhed Nejef,126 "Messiah" of Buddhism, 367 5 and see Maitreya
19,
127,
131,
133, 382
134-48,
149
337, ff.,
273, 178,
see
338-9,
,
/., 388
Metempsychosis,
182, 196
153,
174,
and
94 ;
spirits of the, 224 Mountains, of, in China, worship 223-4, 149 146-8, 139 ff., ff., 388-9 382 /., 337-8, 351 Mughal emperors,
35, 71-2 Miiller, Max, Preservation Mummies, see dead bodies. Mylitta, the goddess, 269
of
king,
48
of
Milton's Comus,
Mimoro,
198
sacred 348
19, 342,
mountain
235,
240,
in
253, /
Mysteries,
357, 360
119
pagan, 38 53-5, 77, 83-6,97, 101,1 Mysticism, 144, 174 /., 119-20, 114,
;
181,|
Minucius
Felix, 111,
^Jte-Gj-^^gft
NAGARJUNA, 30, 90
Miracles, 57-8, 89, 137, 138-9, 210, 252-6, 263-4, 265-6, 292-3, 300 /., 322, 323, 324, 332 58, Christianity, in 137,
210
Nagasena,
of
holy,
99,
Miraculous,
Buddha's attitude towards the, 57 Missionaries, Christian, in China, 353, 261-4, 123, 63, 371-2,
375-7
135-6 20-24, of Buddhism, Mithraism, 37-8, 39, 203, 290 114, 309 Modernism, Buddhist, 308
Nameless spirits, 224 Nara, 320 the, 277 Nativity of Buddha, (f Horses," the, 27 Neighing
120 Neoplatoiiism, 291 94, 24, 78, Nepal, Nestorianism, 274 the, 37, 39 Buddhism," "New
GENERAL
Nibbana, see Nirvana. Nietzsche, 76 Nilwngi, 348 Nine-dragon Hall, 372 Ningpo, 259, 262, 316, 327 Nirmanakaya, 77 Nirvana, 25, 43, 44, 51-3, 62, 66,
68, 118-21, 177, 183 Nomen 111 numen, est
INDEX
Peach,
599
magical
properties
of, 252-
Norfolk, Northern
' '
in, 129 pilgrimages branches and southern 87, 88 of Ch'an Buddhism, " Monastery Northern of Puto-
3,266 Peking, 190 Pelagius, 67 Peri, N., 326 Persecutions by Con of Buddhism fucianism, 10, 137 ; and see Con fucianism. Persia, 15, 37, 195, 289 Personality, mystery of, 53-5, 81 treatment of problem of, by , Western Eastern thinkers, and
"
43,
48-55, 126
81,
118
174, ff.,
shan,
354,
312,
314,
316,
350,
351,
175
Peru,
356-73
Buddhist,
52-3,
Nuns,
OAK-TREES Obaku
321
"
on
Puto-shan,
subdivision
of the Zen
First Epistle of St, 202 Fathers, the, 128 Pilgrim-seasons, 132-3 Pilgrimages, 125-48, 149-69
Peter,
Pilgrim
"
-,
Buddhist,
219-20,
122 222,
148, ff.,
149233300,
Ocean-guardian
Monastery,"
360
69,
4,
232,
298,
236-9,
243,
256,
316, 150
in Christendom,
Ordination,
Buddhist,
142,
223,
certificates, Buddhist,
50
149-
Origen, 119 " Origin of Buddhism, Orpheus, 290 Orphic mysteries, 289
Chinese, in India, 40 Guide, The, 149-69 Pilgrim's " Pines and Fountains," 244 Puto-shan, Pirates 327, 335, at
Pilgrims,
342, 343-8, 351, 360, 384 Plato, 305 Platonic methods, 85
the," 27
Orphism/305
Osiris, 111
PADMAPANI,
"
Plotinus
Poetry
cited, 46 and
art
in China, 16,
244,
v.,
vi., 335,
94, 285,
286
vii., 4, 216-19,
338,
13-15, 232-3,
17-19, 117,
251,
Pagoda'of
213
Paik-chyoi, Pali
canon,
382-5
history,
views Political Emperor
on,
Aristotle's
"
113-14 Futurism
"
"
; and
Canon.
of China,
of 22
First
/.,
see
181,
273,
325-6
; and
Heaven.
"Pope"
Paramartha, Parsva, 26
27, 33, 34
101,
246,
270,
/.
Prana-yama, Pranidhana,
400
Prayer in
GENERAL
INDEX
Roman Rome,
,
Buddhism Chris and 263-4, 306-11 tianity, Prayer School, 307, the Jhdna
of
pilgrimages, 125, 126 Apostolic tombs at, 125 Image-worship at, 190
of Puto-shan,
AUGUSTS,
A. S., 120
"
Pure-land
Purgatory,
sect,
92
see
127-9
paivite deities, 24 Sakyamuni, 2, 94,
155,
62,
173, 237-8
Pythagorean
teachings,
305
95,
99,
104,
see
QUEEN
OF
HEAVEN,
the, 268,
the, of
279,
Chiu-
375; and Buddha, Buddhism, etc. Salette, La, in Dauphine, 125 Salvation Army, 102 Samantabhadra, 94
315,
329,
hua-shan,
245
126 Quetzalcoatl,
Qur'an,351
RAIN-MAKING spells, 254-5, 286 Law, 365, 389, Rain of the Good " Monastery Rain of the Law," of
the, 356-73 Ramayana, 203
Sambhogakaya, 77, 97 Sanday, Dr, 49, 85 " Sands of a thousand paces," 357 Sangha, 152 Sanskrit, use of, for Buddhist literature, 32, 33-5, 40
Santi-Deva, 69, 204 Sariputta, 56-7, 61 Sarvastivadins, 32-4 Satan unknown to Buddhism,
8, 199
"
Ratnapani,
94 94
197-
Saved," form,
343^,
in
363
Saviours
nine classes of the, 105-7 incarnated human in 39, 76-9, 78, 96, 267, 274
177-206, 346
Europe,
127-8,
Scenery,
insensibility of Europeans
to wild, 263
Regula Benedicti, 318 A. K., 115 Reischauer, 315-16, 324 Relics, Buddhist, Religion and history, 58, 114-116 morals, 7-12, 99 ; and Morals see and religion
Religious
science, 116 policy in China,
182,
185,
Schiller, F. C. S., 55 School, boys', at Puto-shan, 314 Buddhism, Schools and sects of
23-5, 41
56 ff.,
61, ff.,
82-
112
Schopenhauer, Schrader, Dr
75
F. Otto, 52
ff,
Retribution,
187
6 123-4, ff.,
Revolution
248-9
in China,
Richard
,
Science and religion, 116-7 in, 129 Scotland, pilgrimages Sacred , well and cave 300 Scott, Sir George, 22 Sects and schools, 41-2, 56,
82-112
in,
61,
Rinzai
of the Zen
sect
321 (Japanese), Rishi (mountain 14, wizards), 245, 266-7 J. M., Robertson, 269, 270
Seishi, 215,
100
; and
see
Mahasthama
GENERAL
43, 48Self, the, in philosophy, 55, 66-81, 118 /., 174 Self self sacrifice, and -culture 81 reconciliation of, by fire, 295, 341 Self-immolation
-
INDEX
401
shan, 312 /., 316 f., 328-54, 356, 365, 367, 383 Mountain Sacred Southern (Nan 88, 89 Yo) Sea Islanders, mythology South
of, 202 Space and time, treatment of, in 113-16, 174, 176 ff., Buddhism, 369 112 ; and see Spells and charms, invocation of holy Name, Spencer, Herbert, 74, 75 " Spiritual Glory," the, 240 PutoRock," the, of shan, 313 Spiritual side of Chinese culture, 7, 8, 9-10, 13, 14, 16-19 " Splendid vices," 99
Self, reliance on, 67, 73 / Self-sacrifice,68-81, 152-3 Semitic pilgrimages, 126 Sergeant, P. W., 355 Serpent-lore, 348 Serpents at Puto-shan, 347-8 101, 103, 267Sex of Kuan-yin,
70, 273-6, 353 46 Sextus-Pythagoricus, Shakespeare, 217 Shan states and peoples, 22, 265 Shanghai, 259 Shantung, spirits of the soil in,
225
"raddhotpada-sastra, 37
Sri,286
Srinagar, 34 "Star of the Sea," 269 Aurel, 287 Sir Stein, Stephen, Sir Leslie, 75 Stoicism, 74-5 Stupas or erected pagodas Asoka, 22 Sturt, Henry, 274
Shin-gon Buddhist Shirishu (Japanese sect), 95, 115 Shinto, 133, 377 Ship, symbolism of, 103, 200, 269 Tsfai, 244-5 Shock-headed
94 sect (Japan)
Shodo Kowa,
304 Grant, 38 Dr Showermaii, 140 Shun, the emperor, in, 17, 168, 211Siam, Buddhism
12, 218
by
Silence
of
Buddha
43-8
on
ultimate
211-
kingdom,
13 Siva, 270 49, 52 Skandhas, Vehicle, Small the, 25 ; and see Hinayana V. A., 28-9, 277, 279, Smith, Mr
Subliminal self, 85 Sudatta, 230, 231 Suffrin, A. E., 288 Suicide Cliff, 131 Sukhavati siitras, 95 " Happy the , Heaven, Western
Laud"
96
or
ff.,121,
267, 288
Sun-worship, 376-8 Sung dynasty, 19, 143, 144, 251 Superstition, 4, 12, 13, 16-17, 86, 93, 102, 109-12, 124 ff.f 237-9,
243 Susa-no-o,
287
at unknown poisonous, Puto, 348,382 School of the, Snowy mountains, 25 " Society of God," 337 Soil, god of the, 224-6 Sorrow, of, 43, 44, annihilation
Snakes,
Japanese
moon-god,
377
Suso, Henry, 70, 294-5 Sutta Nipata, 72 Suzuki, T., 27, 37, 77 Monastery Sweet Dew, Swinburne
58
sect,
as
of, 223 260 quoted, 86, 93, 103 /., 11 4 j (Symbolism, 189-90 121, 172-3, 174, 176 ff.,
to
298, 30"
"
of Puto-
402
TABRIZ,
Tada 126 Kanai,
GENERAL
INDEX
" Tower 243-4 of Heaven," Tracts, Buddhist, 102 /., Tranquil Mind, Rock of the, 223 Transferred merit of bodhisats
303-5 T'ai Cffian, Le, by Ed. Chavannes, 224 Tfai-pfing Rebellion, 223, 222, 230, 233, 235-6, 239, 258, 337,
78-9
Transitus
100
Sanctae Mariae
cited, 99-
341 Takakusu, J., 33, 34, 286 Tamo, 30 ; and see Bodhidharma T'ang dynasty, 19, 117, 250-1, 271 Tantric Buddhism, 24, 94, 170-1,
245,
Translation
Transmigration,
Trayastrimsa,
of
heaven,
278, 287
112, 148,
221,
Taoism, \
102,
1-3, 4, 12-15,
134,
162,
245,
\
I
144-5,
213-j
268,
15,
269,
373, 376,
^
27,77
Tripitaka,
9,
2"aoist, closing of temples, 12 Tashilhunpo, 231 Tathagata, 51, 52, 53 Tavatimsa, Pali for Trayastrimsa,
Canon Turkestan, Chinese, 26, 28, 146 Tushita Heaven, 177, 367 Tyrrell, George, died, 99, 121
UNDERBILL, E.,
54, 83, 85,
Buddhist
86,
Buddhas,
Temple
"
296
of, 243 Tendai School (Japanese), 90 Tennyson, 116 Theologia Germanica, 54 Therapeutse, 289 Theravada,
or
Universal
Purity,"
54
244
Upanishads, Upasakas,
VACCHAGOTTA,
lay-Buddhists,
45, 51
379
and Haimavantas Thirty-nine Articles, the, 99 Thomas, St, 36-7, 42, 375-6 Thompson, Rev. J. M., 58, 114 Three "Three
354
Holy
Ones,
Refuges,"
94 Vaisali, 195 Vaishnavas of Bengal, 1 10 204 94, Vajrapani, Vasubandhu, 27, 33, 34 Vasumitra, 26, 27, 34 Veda, 367, 370 Vedanta, 54
Vairochana
Buddha,
Vedic
mythology,
195
Shen-kan,
94, 146,
231-2,
sacrifices, 369 Vegetarian diet of monks, 380-1 Via media of Buddha, 295
297, 372
see
of, 243
Tolerant
40,
principles
of Buddhism,
negativa, 119-20 Viharapala, 367, 370 28, 29 Vikrama era, Vinaya, 91-2, 333, 364, Virgin birth of Buddha,
the,
277
269,
87, 330
79,
100,
274,
Toleration,
religious, in China, 7 /., 87, 352-3, 354, 364 Tombs Puto-shan, of monks,
279, 287
Vishnu, 126, 203, 285, 286, 290 Visvapani, 94
378-9
Vivasat/195
GENERAL
Vows
INDEX
Willow-branch
yin, Wizards
282,
403
carried 284-6, 287
made
by
bodhisats,
68, 96,
by
Kuan-
and itsMysteries,
270
Ward, Warren's James,
252-6 of Chiu-hua, Wolferstan, Father, 63 Womanhood, idealization of, 274 "Wooden Fish" of Buddhism, 290
75, 120
in
Buddhism
Transla
XAVIER, 336,
YAKSHAS ST, FRANCISCO
DE,
263-4
Spring
194-7,
Yami,
195,
197
Western
325-6
Lake
Paradise,
; and
see
White-deer White
136 Way
115,
Grotto,
Noda,
Professor,
203
119
Flower Horse,
Peak,
373
of
Yuddhishthira,
a
Monastery
Japanese
emperor,
321
348
of
Amitabha, Kingdom,
117
Middle
Williams'
262,
The,
Printed
at
The
Edinburgh
Press,
and
1 1
Young
Street.
PLEASE CARDS OR
DO SLIPS
NOT FROM
REMOVE THIS
UNIVERSITY
OF
TORONTO
LIBRARY