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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

Inscription monastery Province.

carved of

on

rock

near

Buddhist Fuhkien

Ku
-

shan,

ABBREVIATIONS

B.N.

Bunyiu

Nanjio'sCatalogue of the Chinese Tripitalca. Buddhist (Oxford, Clarendon

of Religion and (Edinburgh, T.
edition
of the Ethics, " T.

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

of early chapters development origin and features respect

of

this
of

book
some

deal

with

the

characteristic

Mahayana the
forms
system

Buddhism, by assumed in its Chinese

of

especially that branch environment.

are

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

of religious activity, the

six last chapters which

mountain
are

contain
taken
as

detailed typical in the

Puto
"

accounts

of

two

namely,

the

holy

of Chiu-hua, holy

province

of Anhui,

and

the

island of

(Pootoo), off the

An

coast
on

of Chehkiang. Oriental
that and

accomplished late Ernest Fenollosa

large
of part of the

writer
"

Art
"

"

the

has

observed thought into

very

finest

standards life, and in with

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

painting. long to who

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

interest in the fortunes

of
creeds,

system creed, or fifteen centuries influence

"

of that wonderful for at least which

so
an powerful less than no

has

exercised

artistic and ethical

"

religious and of China.

It is too
set

philosophic over the heart

and

mind

soon

in motion by forces of which the

yet to say whether or the Revolution

"

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

observers religion in China is old-fashioned and dis

Western

with

the

social conventions in general, dynasty corruptions of the Manchu

a

in particular, have history of Chinese

of Buddhism with

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

regret the overthrow bound by they were

ties of sympathy, if the

to

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

respect spiritual interests. It may be that

Chinese
extent

in

of

its social, artistic, and

the has
as

Buddhists from
recent

present activity of the been inspired to some

in the matter

Japan,

for example of
a

of the

creation

central

chiao established for

-

(the

Fo

Tsung
the

Hui)

organization has been which the

But

purpose

legitimate
the

interests of the
-

of protecting Buddhist faith.

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

empire, and that Councils (composed,like

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

it is certainly not of mushroom growth it be said to be a mere by-product

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

conclusion. the most

prominent
whose
names

among
are

the learned

and

able Buddhists

honourably
a

associated with this undertaking in the district of Ch'ang-shu,

entered twenty

native of He Kiangsu.
at

is

the
-one,

Buddhist

monkhood

the

age

of

and was He of Tsung-yang. has travelled widely

and
verse.

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

mountain 1903 his reside

in

PREFACE

xi

Shanghai,
been
"

where

he

and

his

the guests of well-known Mr and Mrs S. A. Hardoon. If it is mainly through

colleagues have Shanghai residents

the inspiring influence of

"

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

patrons, for him

the

success

their

of this very costly donations and generous

financial guarantees. The completed work, is frequently referred to in the following

"
"

which pages

Hardoon the name edition of under of the the Buddhist scriptures, deserves to find its way
into the hands

Buddhist The

of all serious students literature.

is glad
to

of Chinese his grateful

author

record

the of appreciation unvarying hospitality extended to him by

monks

courtesy the abbots homes

-

and

has

sojourn

in whose romantic mountain spent the happiest days of his fifteen years' in China. Whatever may be the ultimate

and he

fate of Buddhism, his kindly hosts driven

away
so

he earnestly hopes
nor

their

successors

that neither be will ever

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

crags homes the

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

Kuan-yin Archway Archway Part

Stupa

(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
.
.

"

at the Pi-yiin Temple

"

"

30

Archway

in Grounds
.

of Old
.

Summer
.

Palace, Western
.
.

Hills Pagoda,
Western

f
.

"

42 42

Hills

;
.

"

Hsi-yii Monastery, Tombs Pagoda Pavilion

of Monks,

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
:

:"..
"

Bodhidharma The White-deer

"

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

for recording utterances Western Heaven

.

of the
.

name

of Amitabha
.

"

,,

"

Rock-carvings

at Lung-men,

Honan Honan

99

132
140 140

Colossal figure at Lung-men, Colossal rock-cut

Rock-cut Honan Lu-shan, Mountain

"
.

)}

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

(from the north-west)

Buildings,
.

cluster of Monastic the Eastern Ridge) Ridge and

Chiu-hua

(from
234
"

Eastern The

T'ien-t'ai, Chiu-hua Chiu-hua

.

240
"

Pai-sui Monastery,

240
"

Protective
Hui-chou

Charms
city and

from Bridge

T'ien-t'ai, Chiu-hua-shan
. .

244
.

"

258
"

On

the Ch'ien-t'ang map

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

Monastery in front of Southern Courtyard in front of Great Hall of Kuan-yin,

"

276

Southern
"

Monastery

;
.

276

Chun-tfi
A
Hermit

"

Kuan-yin Kuan-yin

of his Hermitage of Puto Pusa (drawn in blood hy a Hermit of

at the door
"

280
.

"

Puto-shan)

"

296 310

as

Compassionate
near

Father

"

"

Inscribed The The The The

Rock

summit

of Puto-shan

"

320 320

Chusan Prince's

Islands, from Pagoda,

Puto

Puto-shan
.

"

328
"

Hall of Imperial
Kuan-yintung

Tablets,

Southern

Monastery

328
"
"

and other Puto Pathway, Pilgrims'

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

in China monasteries be two seen stone

statements

Shaolin
tablets
a

in Honan inscribed that

is

with

pictorial

of of

doctrine

familiar to
philosophy Doctrinal and Taoism.
"

all students

Chinese

religion chiao, or

and

the triunity of the San Systems

On

Three

of
one

Buddhism, of these

Confucianism,
tablets, the
1565
a

date
era, man

of which
there

corresponds incised open

to the year

of

our

is the
an

outline
on

of

venerable
a

holding
wavy

scroll

which
flame
are

number

of and

lines like tongues

The and

of

converge

blend. arranged,
to
assume

old

man's

draperies

symmetrically

his crouching appearance by

figure is skilfully made of

the
a

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

old, is of a less It shows us character.

years of

of

representatives

the

three

systems

standing

occupies the head is surrounded

an

side by side. place of honour

by
an

Sakyamuni
in the

Buddha His
issues

centre.

aureole, from of fire, and

are

which

stream upward-pointing feet sacred lotus-flowers

beneath

his

bursting

into bloom. Lao-chiin,

on

On the

the left of the central

figure stands
of

legendary

founder

Taoism, holy sage

"
"

and

the

" most right stands China's The are words which

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

comparison China with

"

the of bronze
"

sacrificialbowl, of which the three legs, all

the three

equally

religions indispensable to

are

the

tripod's stability. Such teachings

as

these

are

strictly orthodox
social and
humanity they
meet

Confucian, teachings
for

to abhorrent holds that who

the the

moral

requires
with
of

are of Confucius all that its proper guidance ; but

numbers

ungrudging Buddhists and

to
to
on

acceptance Taoists,
own

from

vast

who,
are

while
always

giving
tolerant

precedence

their

cults,

enough
weak

recognise
the

that

Confucianism,

if somewhat

religious side, is strong

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

in the habit of going about included a garb which whimsical

was

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

Fu said the emperor. but answer, pointed

"

Hsi
to

no again made his Confucian

verbal

shoe?.

Then

you

are

Confucian

But

the sage merely pointed It is a far cry from the

said the emperor. to his Buddhist scarf.

"

twentieth.

The

China

sixth century to the of to-day has crossed, for

a

the threshold of weal or woe, has been true of the Chinese

not

new

era.

What

in

past
true

necessarily

continue

to

be

ages will in future.

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
?

all destined will be the Fu

are

to

suffer eclipse and

of the centuries

Hsi

come

What

the symbols

the cap

and

the shoes and

that will replace the scarf that Fu Hsi

THE

"THREE
wear

RELIGIONS"

OF

CHINA

[CH.

proud to bated breath

was
"

And take

is to
?

let us ask with who Hsi's the place of Fu

"

imperial These

master
are

and far from being merely

mould
one

China,

important for gravely questions their interest for Western nations is

academic.
and shape

The

forces that

the character
of the

the aspirations ot
cannot

be

greatest sections of mankind matter of indifference to the rest

race,

human foundly
nature

future whose affected, for better

of the history will be pro for worse, by the or

that

of the

ideals and

ambitions
of

inspire
of

the

constructive China. the new

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

superstitions, and their

tinsel decay.

multitudes

unquestionably
ornaments,
are

ugly clay falling into with

scant

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
"

poets and The philosophers. king

"
"

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
"

has which ancient, if not

of

China.

There

are

rumours

that

the

state

subsidies hitherto the

at

granted

at

regular

intervals for and and tomb that is

no

of the great upkeep Ch'ii-fou will perhaps

state
to be

sage's temple be withdrawn, colleges canonised

reverence

in the

schools and paid to 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
"

representative There culture.

that marble in the even

the traditions
be

immemorial
uses

antiquity
and turned

"

is to

adapted

to

commercial farm. Among and

into

an

experimental

the guiding
work

spirits in the
undertaken dynasty

destructive

constructive

since
are

the of

overthrow of the Manchu fine ability, unquestioned

zeal them

men

for

their country's have been bewitched so

patriotism, and earnest of welfare ; but many

of Western

methods,

and

so

glamour impressed by the

civilization, that the
race.

by

the

of Western material successes they have lost all touch with

traditional culture of their
own

spirit of the The icono been

will

clastic tendencies of to-day by the will of the people

have not
"

guided
of the

for the

THE

"THREE

RELIGIONS"

OF
a

CHINA

[CH.
making

has people itself known

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,
"

after all, the

are

three

religions
at

not state

prospects of the dismal a as quite so

of affairs might

glance
us

the

present That

lead

suppose. to-day will be

to

the iconoclastic activity of later by a sooner or succeeded

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

with reason will itself be

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

political chaos gathered

up

of

to-day

is found

to

quietly

and

of the traditions of Revolution the triumphant

in fragments It

loyally preserved imperial China which

supposed under
to

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

individual, with which the State whatever to do so long as the religious

the

indications, that

it is the

second

alternative which will be accepted China. Already we of the new

declared
policy

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

that will the

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

practice A precept. full

that

has

not

Chinese

con always Government

disclaimed
welfare and

responsibility
of the

for

the

guidance

which the

confined

its activities in

people, or this direction to code, itself

occasional amendment of its penal be regarded as having definitely cut would

adrift from
ages,

the would

most

and

have

sacred traditions of past face the hostility of to

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

religious Chinese proclamations

the fact
and

powers and in the ceremonies, and in

"

that

rescripts, China the

or

distinction between
we

creed

morals
"

should

been

has separability The tacitly recognized. that view

say

their

perhaps for ages

sound

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

fact that while of

a

in the West and

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

Teacher. supreme find the closest

It is in Confucianism
a

between

ethical and
who,

to approach political ideals, and

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

the ascertainable needs themselves

over

ing
and

the

before perplex demands problematical

in which dominated the

of the gods. requirements According to the educational

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

religous need life." This is very

not

making

itself felt throughout

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

true : man's probably religious to be extinguished at the bidding

sense of the national instincts will

credal

formulas.

The

French

intellect

once

ecclesiastical domination of its own accord to a

in spiritual matters

emancipated is not likely to

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

enquiry into the justice views, but that they are

realized,
a

might

go

far towards

bringing
the
extent
"

permanent

reconciliation
and of the
to
"

between

moral
even

and

educational

great

the political aims

conservative

the been

recognized
rather

progressive and It has long parties in China. is an ethicothat Confucianism

than
a

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

State, without deep any rooted

-

; prejudices

for

the

took

place temples

at
were

regular
always

ritual solemnities intervals in the the

their

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

will find it impossible

race,

throwing

another 1 It is true, from

time
to

away is a
no

her

own

satisfy her spiritual needs spiritual heritage and adopting

to

except that of

different question. doubt, that Confucian

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

people. retains Confucianism

have
no

religious Thus-^fche

basis for moral training need that it will be convicted of having

cause

fear the

betrayed

of
to
or

political progress

or

of

giving State

support worship
assuredly
to
as see

of religious system organized any belief; and such a Government will

gain the glad

the evolution

wish support of all who of China proceeding,so far

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

special chapter would

consideration
of

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

it may under and

to

be the

said to have

the

prospered and Confucian system,

amount

protection of have received a

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,

various modifications will be seriously menaced

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

other religious cult at There for the popular favour.

as

any

superstitions connected
spread of

with

ancestor-worship scientific but the

sound

the which knowledge

will essential ideas at the root of the cult are healthy, and their forcible removal and

and of education infallihly sweep away,

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

may accretions active and beneficent

-

expectation decay
Taoism,

moral is there their admit

guidance
that

of

China, but

what

awaits let us with

anything With rivals ?

once

ignoble
to

regard
an

at

that
a

religion
already
contact

temples

and

organized it is priesthood

as

moribund.

Taoist

with

the gleaming

wizardries shrink from lances of the knights

of modern

science, and
once
came

already excite the ridicule

to
new

of those who The opening

be

marvel

and

to

revere.

of every

school with, of
not

nowadays
to

may
be

said to direct cause The

synchronize
of, the

if not
a

the

closing
cult
are

Taoist

temple.
to

priests of the
the

only

ceasing

enjoy

confidence

their gods be Confucian, may

it may
"
"

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

but it will certainly not rationalistic, The venerable of philosophic system

be Taoist. mysticism descent is

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

Taoism modern of interest and

claims

strange
paths the

discoveries

in

certain

unfrequented

by

of psychology and natural disappearance as of Taoism

will not China. is true,

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

and false. The forgotten, the true

contain much false may well be will in due

that
cast

is crude

time

aside and be claimed

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

value that may in Buddhism. or There hope

to

is original, very little of be found in Confucianism

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 way of salvation." It must to play the humbler parts of a handmaid

"

be

and poetry romantic legend.

and

The

late that the triumph

guardian of folklore and fear has been expressed of of Western civilization in

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

of beautiful things So artists and poets.

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

if they of their race from a wonder-working

of China

Taoism

has

had

an

is not

of comparison unworthy art by the Greek wielded in Western

or

influence which with the influence mythology,

or

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

still find themselves

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

only to survive to claim the honours

are

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

religion, and that many

as
a

regard
to

it

system

people prefer With of philosophy.

to

regard Indian

this point, it is enough

say that the

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

that it would the founder of Buddhism

must appropriate, we also admit be difficult to exclude the name of

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,

and that these

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

all contributed religious genius has

the

final result, but 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

who will never keen intellectual

bequeathed to of the fine work pleasure in much literature by some Chinese of the saints of the Buddhist These Church.
are

us

considerations if Buddhism that even

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),

influence which cultivated minds

the worthless

it has been when

gradually losing it shakes itself free

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

less distinguished than

structing the channels for many past centuries, some of the Chinese artistic and Neither Chinese
the
can

in con that of Taoism through which have flowed,

of the main currents poetic imagination. poetry

or

the pictorial art nor be properly understood

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

signs of renewed be rash to attempt

days of convulsion and

vigour. to prophesy, in these transition, what the future

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.

of world-politics will Christian theologian of

is the
regarded

day has recently observed that Buddhism be that can only religion in the world
as

this be

so,

serious rival to then for that reason

"a

Christianity. if for
no

'

If

is incumbent
some

upon

correct

the peoples of the West notions about the history and

in that country

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

of those he is which him

least likely to
on

be

familiar, and
some

conduct of those

imaginary

monasteries

pilgrimage to long have which

great

the strongholds of Buddhist It may be Chinese people.

having formed without the fitness of Buddhism

and still are, influence among the that he will return

been,

any exalted conception of to take a dignified part in of

the
Yet
in

future

development

Chinese

have his pilgrimage will not to enter vain if it enables him

with that
mysterious

civilization. been wholly

into

partial which

communion

entity

Western has baffled and bewildered so many minds declared inscrutable the and has so often been
"

Rev.

J. A. Selbie in the Expository

Times, April 1912.

I.]
Soul hope of China.

MONASTIC

BUDDHISM

19

For

it is

fact that few

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

the among Buddhism. it is humanly

to

beautiful There
we

mountain-homes
must cast

of monastic aside
men
"

so

far
women

as

possible for Western all occidental

try to

and

do

so

"

preconceptions Chinese then

cast
ears

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

spells that they cast

and

China's hill-roaming
Perhaps that
when
we

painters
are

minstrel-pilgrims.
a

watching
at
our

browsing approach,
-

deer

refuses to take when,

on some

fright lonely deep,

perhaps
we are

mountain soft note

slope,
a

listening
we

to
see

the
a

of

monastery-bell,

may

little way
poets

into the
painters

secret

of the intense love of the

and
and

of

China

for

rock

throned
learn

pagoda how it

forest-guarded that they

hermitage,

and

was

acquired

their wonderful animals the

or

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

religions of hope, therefore,

position
must

understand

history and

present
we

of

the

Buddhist

something gave

religion in China of its varying fortunes

Buddhist
acquaintance

know

in the land which

it birth.
some

China with
now

is unintelligible Buddhist India.

to

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

(whose reign probably

its position
originated, both

extended
by

founded B.C.)the religion in the and in

Sakyamuni
valley,

consolidated

Gangetic

where
to

it had

extended

its influence beyond

a

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

plans for the peaceable

20

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

teachers and courtesy to dependents, weak, hospitality

Filial piety and respect those in authority ; kindness

tenderness and pity for towards

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

fidelity, liberality, and

purity

of heart ; toleration

for the

beliefs of

hatred

and language
"

others, and avoidance of all uncharitableness in act, thought, and

are

Asokan
are

such Buddhism,

the
and
as

essential doctrines of far as they go they

consistent with ^entirely himself. of Sakyamuni

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

say is that they Chinese in China tradition

A possibly have done so. says that Buddhism appeared

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
"

it is possible that the legends

which

First Emperor
of the

builder
210,

the of China (Ch'inShih-huang), Great Wall, reigned from 221 to

about

"

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

medicine, agriculture, Buddhist tracts. some

to believe that the
canon

to relating included divination

works

--

though

there is reason been

means

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

already exist literature no

of the in the

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

which been widely appeared

on

passage in distinctly states

a

Chinese

that

historical work books had Buddhist

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

there is good of the other

to believe that Kanishka

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

facts underlying Chinese to embassy

B.C.

something well known

-

to

do

with
of
a

story

the Yiieh

chih

in the

year

Very
to break

soon

after Asoka's

death his empire

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.

support among Outside India

24

UNDER

AS'OKA

AND
canon

KANISHKA

[CH.

the orthodoxy
century

of the Pali

in the third (fixed

or
a

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

while within gradual between Indian

the limits of India obliteration of the old lines of

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 other and Ceylon, indeed,

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

The pro still be found.1 be said to have lasted may

of
our

till the
we

century
as

era;
we

indeed, may

if

regard

Nepal

part

of India,

say

that the process is not

1
' '

yet quite complete.2

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

whereas the Great in all all beings

are

convenient

designations of the rival systems, be noted that the term Hinayana

by the canonical Buddhists
as
a

though
was

it should
accepted

not

correct
a

description
correct

of their
term

own

would
or

school, for which be Theravada" the

l

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

already mentioned Very littleis known

"

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

parts of what A Turkestan.

of
even

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

and Kashmir for the belief that it but

race,
a

Gandhara,

; reasons
was

have

been

not

Kanishka
same

given himself,

line of allied kings of the who reigned in the northerly

case

Kushan

one

In any in the

the

name

who Buddhist

history of is believed to have

Council
of

regions.2 is a great of Kanishka he for it was Buddhism, the

names

summoned The Kashmir.

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,

Vasumitra, for the

Yuan
cause

Unfortunately
1

Asvaghosha. and of historical accuracy,

i. 124.

See Waiters,

Chwany,

See J. Kennedy

in J.R.A.S., July 1912, pp. 665

/.

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

that, named king,

with

according Asvaghosha
who may

another
sent

tradition,
to

monk
of
a

the

court

have

been

Kanishka,

in accordance

the peace conditions imposed

a

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

successful war with a that an Asvaghosha probably

by that monarch after Indian ruler ; 2 neighbouring took

a

writer

named

Asvaghosha

(of

uncertain

was date)

the author
some

in

which have may

time.3
1

found

of literary expression

of certain religious treatises doctrines the Mahayanist

for the
first

Paramartha's

Lifeof

Vasubandhu
as

(Har.

xxiv.

vol. ix. pp. 115-

118)gives
2

Katyayani-putra

the

name

is recorded xxiv. vol. ix. p. 112.

This

in the

Life of
same

of the president. Har. Asvaghosha, by Kumarajiva,

us

The

authority gives

about
front

the six starving

of

horses
to

them)

refused
to

which (with ample eat in order that they

sermons.
means

the foolish story supplies of food in might

undivided attention Asvaghosha, Chinese

3

Asvaghosha's which

(Hence
Horses

give the

their
name

Ma-miny,

neighing.)

A Japanese
as
"

Asvaghosha

scholar (M. the Buddhist

systematization of the reference is to AsVaghosha's Awakening

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.

which English readers This is the Chci-hsin-lun

28

UNDER

ASOKA

AND

KANISHKA

[CH.

All this is very increased by the chronological

vague,

and

the

unfortunate of

is vagueness fact that the himself of is the

position

Kanishka

In view still a matter of controversy. importance of the religious movements

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

suggested there is three hundred and is

difference

no

less than

sufficient to Indian chronology.

fact which fiftya six years indicate the chaotic state of At

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

the so-called Vikrama

58
B.C.,

which
the

authority, is dated from

commenced

with
to
was

year of Kanishka's

accession ; according
a

religious origin, and

of the great
A. Smith pp. 239

another, that era dated from the Council.1

Early
History

had
con

vocation
1

Buddhist
held
his (see

Mr

V.

formerly

of India,

2nd

ed., 1908,

/.)that
our

Kanishka
era,

half of the second

but
more

century of recently, in his History

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

tradition pre Buddha's concerning

named

alleged
would The

that a prophecy reign four hundred

"

king

Kanishka

"

prophecy

was

no

years after his death.1 doubt manufactured

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

"

"

prophecy Chinese help

an

was

correct

within twenty-five years. It is doubtful whether writings

can

Buddhistic

give

us

much
yet

in solving the of the the Ch'an

chronological problem, list of the patriarchs Buddhists (Dhyana) descent from

examination
whom
trace

through

of China may

Sakyamuni

their spiritual perhaps be found

suggestive. Chinese These

died in
that

Buddhists

say
to

that
949

Buddha
B.C.,

year which first and the

pronounces Fleet, than

corresponds second
favour

and
were

"patriarchs"

he (1911), Dr
J. F.

maintains chronology, in 68 B.C. Vikrama era J. Kennedy Kanishka's

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

Nagarjuna (fourteenth patriarch)who

B.C.

celebrated died in 212

Obviously
we

indeed

all these feel sure cannot

dates

are

unreliable ;
are

that

we

touching
of

solid ground

tillwe
with

come

to the illustrious name

Bodhidharma,
came

to
"

an

dharma

or

end. " Tamo,"

the Indian patriarchate whom The arrival in China of Bodhi

as

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

well-attested doubt that the Indian

the twenty-eighth

first Chinese patriarch, is correctly placed and by the Chinese the monkish chroniclers about year 528. The correction

patriarchs would in the date error

of all the dates in the The be a hopeless task.

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

correctly preserved the order

the

names

of

the

patriarchs and to the According

Chinese

of their succession. the lives chronology

"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

It years. improbable have

is hardly

necessary it is that so long

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

of each patriarchate find that it is no more than is not

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

patriarchate lasted thirty-six years

we

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

the accuracy of a date this arbitrary manner ; but it is in exact reliance

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

precise agreement held the Council was

The
no

solution of the chronological problem will to speak doubt enable students of Buddhism
more

with

concerning But the once-prevalent

expansion
to

is possible at present the early history of the Great Vehicle. confidence than theory

that
was

the

of the Mahayana

school

rise and directly due

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

the Pali evidence

be abandoned.

There

is no

that

the

Council
or

tampered
even

existing canon in sympathy.

reasons

in any way with the Mahayanist that it was

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.

check the expansion of the is If Hsiian Tsang's account Buddhists

of

be trusted, it is clear that earnest

the old school

(or rather

the Sarvastivadin branch of

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

type of orthodoxy. for the meeting

seems

of the interests of Various places were Council, and

of the

to have

been

that " it was significant reason by a as city is surrounded

only be entered

selected partly for the surrounded with hills its walls," and could that in this
com

by the

secluded mittee

region

single pass ; and Council (or rather the

of monks carried out who editorial duties imposed upon them would
not

the literary and by the Council)

by heretics and to have occupied

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

specially invited to Kashmir

for the pur

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

completed 2 See J. Takakusu,

its labours.

king's proclamation See also Watters,

xxiv. vol. ix. p. 116. issued after the Council

op. cit. i. 271.

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,

271, ii. 104.

The

the section of Hsiao Sheng Lun the Abhidharma J. Takakusu in J.R.A.S., 1905, pp. 52, 160-162,

(so-called) under See of the Hinayana. his 414-415 ; also and

C

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

it was whereby literature from

One

of

authorities makes

the very
were

significant observation
taken

that these

measures

with a religion from

view

the

the protection of orthodox corrupting and destructive in Vehicle.1

to
"

to

fluences of hostile schools and the Great It is clear, then, that it is erroneous

speak

of the Council

of Kashmir

as

authority and a sacred canon form of Buddhism.2 Indeed

having given official to the Mahayana

"

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

the I-ch'ieh-pu, which as school (also known

to
name

is

one

of their
of

names

for the

Hetuvada)
Sa-p'o-to.

the

Hinayana.

Another

Chinese

for the school

was

*"
Lifeof

ffc tf" "

Vasubandhu,

*
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

recorded a Mahayanist according attended tradition

2

well as by Hinayanists. by Hsuan Tsang (see Watters,

as

strange story of Vasumitra, Ghwang, i. 271), Yuan reads like

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

is, Mahayanist bodhisats (that

").
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

(in Pali)in the

regard
to

B.C.1

say with

the so-called Mahayana schools

more

canon

is that the Mahayana

as more

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

the available accumulations

literature. constructed

Thus
a

each

school
canon

or

sect

practically
the in

miniature

for itself, and

sanctity
the

or

canonicity

of any

individual

work

so-called

Chinese

Tripitaka
from
vol.
x.

sectarian
1

standpoint
Muller, vol.

which
pp.

the varies with it is regarded.2

See Max

S.B.E.,
xxxv.

xx.-xxii. xxxiv.-xliii. ; Rhys

Davids, and
2

S.B.E.,

pp. xxxvii.-xl., vol. xxxvi.

the

Dialogues To
a

of

the Buddha,

pp. xv.-xvii. ; i. ix.-xx., ii. 77-8. pt. pp. pt. pp.

same

very

limited
Hmayana

extent

eclectic tendency

was

shown

by

some

of the
of

several

these
books,

canonical the Buddha,

of

schools differing also, pt. i. p.

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

is of considerable enquirers. suppose that

interest and
It
seems

import

to

Western

reasonable,

at first sight, to

if certain
are

important

features

of Buddhism,

which

also characteristic

of Christianity, did not later, and Kanishka or belonged

century
to
as

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

either on the fact that both

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 ;

yet the best authorities

us

that at the root

common

of those origin

two

religions "lay

Eastern than any

[Persian and

Babylonian]rather

See the late T. W.

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

Sraddhotpada-sastra (the Chinese

been
no

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

sider ourselves under any obligation to come we evidence of borrowing when

strange

look

for

across

similarities between Mahayana, common whose

Christianity and the features are probably shared

by

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

to-day admitted to felt tempted

always

trace
to

an

actual the

contact

it is

perhaps thoughts writer,

every
a

enough
were

recognize

fact that these

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

believes that the

Brit., (Encycl. llth

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

elements contained doctrine of the end Christianity."

2

theology,
"

of all things

morality, bearing a strange

of Mithras in its ritual, and

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,

where they were different conditions." l We

may,

somewhat

modified

under

then, admit

the possibility that

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

development, that there

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
-

of the Ophites, shows influence undoubtedly

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

Buddhism say, degenerate) would find in the later Mahayanist schools, we

to
are

not

two
an

obliged Buddhisms

accept

the conclusion that the separated from one another by chasm.

We

unbridged
warned

and

fathomless

be

knowledge

against any such of the fact, vouched

conclusion for by the Chinese

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

gether in many monasteries. no there was of language

Even

in the matter

rather prevalent sacred language of the Hinayana

was

The real cleavage. idea that Pali was exclusively the and that Sanskrit language of the strictly accurate,

the sacred exclusively is far from being Mahayana it is true

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

strict if they had

the

have

taken

place

had

not

the

would Buddhist

reacted to stimuli from a non-Buddhist be difficultto point to ; but it would environment

organism

many

characteristic doctrines of the Mahayana

of

in.]
which
earlier
at
or

THE

MAHAYANA

41

be traced in the least the germs cannot later speculations of the Hinayanist

schools. The student

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

ascribe its single

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

the author's article in The Quest, October 1912.

2

Buddhist

and

Christian Origins

"

See above, p. 35,

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

existed for many late as the year monastery

centuries
559

of

our

after his death. hear we era

of

of all the

remarkable The schools themselves

and

which contained representatives Hinayanist a very schools eighteen to Buddhist testimony tolerance.1
"

of the

Hinayana

debated

among

many

religious supposed to have all, and

to

questions importance
answered founded

of great philosophical Buddha was which enigmatically

as
or

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

discussions of these schools, in Babylonian not unorthodox,

or

poetry or prophecy that of a St Thomas,

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

sheltered inlet and rocks

that

quiet haven,
and
no

it also contains shallows fathom.

and But

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

brief glance at in a few thought

us

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

malevolence, and less serenity of problems

and

the attainment
"

of the

arahantship." philosophy

Certain

with

which

loves to grapple
"

some which other to have solved through

religious teachers
"

ately set aside by do with his system

were revelation Buddha having nothing as

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

On the ultimate problems. clear that he had himself deeply pondered

such

existence of contrary, it is many

reasons

profound

questions which

for frankly- stated

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

the neighbouring " leaves on The

"

grove,

were

the

more

numerous.

all the trees

more numerous
"

said, hand

are

far

of the grove," they than those in the

in such
measure,"

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

mission and the

on

relation to the to impart the truths

"

he maintains silence truths wThich it is his concerning and have no

sorrow

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

esteemed Eng. Buddha, (Qldeiiberg, what

2

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

be mentioned the passages readers may to with the questions of Potthapada

"

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

"

yet the Master

"
"

does

neither.3
on

Buddha's knew
that

silence

about

matters

which

he

standings

speech be may

would

only

lead

to

misunder

compared

similar attitude in Buddha's own

to

of another
time,

with Asiatic

though

somewhat sage who lived known neither was

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

Like retain consciousness. Confucius for Buddha's reasons,

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

living would be neglected dead ; and that if he said

decay, and the bodies
ofthe

for the
"

no,"

sake of filialpiety
might

might
1 *

of the

dead

See RhjTs Davids,

See Olderiberg,

Dialogues

Buddha,

pt. i. pp. 254-5.

See Oldenberg,,
Buddha,

Translations, 1906,
4

272-3. op. cit., pp. 117-122; pp. 274-6.

op. cit., pp.
c

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

physical subjects to the Chinese commentators,

that Confucius such

subjects

spoke he thought as

on

capacities, but only allowed his thoughts on problems of define the We might towards

suited to their chosen few to share deeper kind.3

of

attitude
on

Buddha he The kept

way
to

the

ultimate
use
a

problems
a

which

silence by the is of Buddha

of

simple

parable. all who

road

along

which

wish

accept

him

as

the supreme
1

their guide travel safely to may blessedness of sainthood the ineffable

"

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

Caird, who an easily become prevents us from

O-IWTTO) Kal

OVK

etdurfMi \tyeiv.

"

Readers

of Chinese

literature will remember

that the founder

of Taoism

visible through Confucius were

the mists and Buddha

(whosegreat and lonely figure is but dimly less willing than was even of the Tao-te-ching)
to

reach of verbal analysis. is not the eternal Tao ; the

(" 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 road, and

are

the

within sight of and flowers there

into
a many Beyond these

that lead pathways winding trackless forest and deadly morass. there rises
a

many-pinnacled
snowy

range
seem

of glorious
to

mountains,

the

whose heavens, and

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

says his guide, in those hidden splendour

"

there

dark

secrets wonderful forests, and there is a

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

peaks but none

perhaps have that Buddhist

climbers. If Buddha the discouraged perilous

his

followers
of

from

ascending

heights
one

metaphysical

speculation, there was interest which could

was were
a

not

question of pressing be ignored, though it speech

was

on subject

which

both
This

and

silence question

liable to

mislead.
or

the
of
a

of the existence entity in human

It must be

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

which, of Buddha that

if

correctly
seem

himself,

the embody indicate to

only

he

all rejected suggested ings were

human

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

soul-theory that excogitate in the future.

any

seems
1

to

leave
xxxv.

us

no

way

of

escape
see

from

the

See S.B.E.,

43-5.

For Chinese

versions,

Har. xxiv. vol.

viii.pp. 45, 54.

in.]
conclusion
name

THE

"CHARIOT"

PASSAGE
a

49

that
to

just
a

as

chariot

is merely

given

collection of wheels,

spokes,

pieces of wood, in such a way

useful purpose,
l

and
as

other materials, put together make

man

to
a

them

serve

of skandhas

or

is nothing but a integration of grouped " elements

so

certain bundle
"

(sensations, perceptions,
to exist when

and

the
"

like), and

ceases

those
more

"

elements

fall apart.2

An

even

be found

in

one

passage is to uncompromising belonging to the of the works

3

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

(Chinese wu-yiin) are Warren, being (see

five aggregates " which Buddhism in Translations, pp.

the
''

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

Ward than the

the unwary in his Realm

sum

To reader may suppose. Ends, 1911, pp. 101-2,

use

of

"The

the words of whole is

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

or either reason these various organs

or emotion faculties in and

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

translated by Rhys dialogues the names

Davids ; moreover, of king and monk

in the Chinese
are

given

as

version of the Mi-Ian and Na-hsien.

D

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

palace-garden they sweet ?

what the mangoes like. Are they bitter any mango-trees looked The monk ' This countenance. said.
to
can
'

I haven't

in my at the monarch with is not fair, your

a you give me But,' said the
6

garden,' said the king.

a

severe

he majesty,'
answer
'

Why

don't
'

plain king,

how

my question ? I tell you about

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

feel rather crushed little dialogue may

by

the

console

HSI-YU

MONASTERY,

CHIHLI.

TOMBS

OF

MONKS,

HSI-YU

MONASTERY.

in.]
ourselves

SOUL

THEORIES

51

with

the reflection that

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

the soul its dwelling

from

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.
" "

support true ; but

the soul-theories which in the India of his day

"

and therefore found popular is undeniably

A
true

which gives us is that which meaning

story

of Buddha's how tells us the

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

attained Nirvana. attainable in this

ofthe

the vigour

complete

and originality of this new isolation in which Buddhism

other religious systems pp. 188-9.

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

extinction, or To of being? telling Vaccha deep

mystery You
"

Buddha this question that he is trying to only the wise will hardly understand

replies by

probe
can

very

which

comprehend. it," he says, " you

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."
"

of materiality, is deep, immeasurable, fathom, like the vast ocean."1

A of very

difficult to

Kosala

similar story is told about the Khema. the learned nun and
nun

king
The
"

asks the liberated sage

king

has

passed

who from away The

the Tathagata whether has attained Nirvana

earth
"

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

a of anatta moral One, but presupposing

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

by gauged world ; he is deep,

"be the
nun

immeasurable, That

unfathomable reply
of

as

this
as

the

great Khema

ocean."
was

recognized
care

thoroughly

orthodox
as

is shown

by the

taken

words

goes on in an interview the Master's

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

that and identical

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

indicate nothing more pantheism, and imply the

human

"

extinction
of the

whole personality." If we

problem knew what

The personality. is this very word personality

was,

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

of such passages will become clearer to with the

utterances

those
when
some

us

them compare of those Western

1

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
"

philosophical kinsmen. for a moment," annihilate thyself Buddha's thou

wouldst

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

conscious " The of personality.

regard
are
as unfathomable, light of conscious

Heraclitus
ness

personality already knew

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

that employed parallel as far is it from being true," thinker,

"

precisely the by Buddha.

English

the continues immediate that the self of our

true

consciousness only

is

our

personality, that
as

we

can

attain personality, beings, by passing beyond off

we
as

spiritual and the limits which

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

for the golden of Buddhism,, fabric of Buddhist thought.

2

thread

is right to make no from is not missing

exception the woven

Dr

W.

R.

Inge's

Christian

Mysticism

(2nd ed.), p.

30.

Of.also

Underbill, Mysticism, pp. 507-8, et passim.

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

philosophical have which

Western
be

notions

to the application India terms ancient

acquired
;

thought

but

confidently

association

maintained between the

special significance in it may nevertheless that there is a close

Buddhist

idea

of

personality liberated from the belief of Western and

in
a

the

phenomenal
and

ego others limita

mystics

transcendental

tions of temporal

self freed from individuality.1

"

the

Speaking tion
of the

of the false ego,

ordinary

half-way

of product English the

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

sometimes life beyond

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

reflections contained help the reader

to

in the foregoing the

chapter

understand
numerous

significance of the
of

of the statement Hinayana the

were

that the founded

schools
on

partly
to

the

results

discussions
to

of questions have given different

It
was

which

Buddha

was

supposed partly,

enigmatic

also,

on

replies, and interpretations of his

further

mysterious

silence.

pointed

out

that in the discussions and schools, orthodox origin

of most
and

disputes of the Hinayana

we

unorthodox,

may

trace

the

of the
Let
us

characteristic
now

beliefs of the briefly

at

Mahayana.1
growth divinity

glance
beliefs
"

the

of three of those of Buddha,

the

belief in the

the

belief in

the

efficacy of

faith, and The

the

belief in saviour-bodhisats.
of the

beginnings
of

gradual Indian

process teacher

of the
may
be

deification

the

great

traced in the earliest records

"

of primitive shown

Buddhism
their
not

for the

trustful
Master

reverence

towards
wras

much-loved
removed

by

all his disciples We

far cite

from

religious adoration.
words
1

may

the

enthusiastic

of the

disciple

Sariputta.

See above, pp. 40-42.

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

regards the higher

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."

dialogue we hear another canonical householder" to Buddha "young went who

begged perform might him
a

In

of

to

empower

one

and of his disciples to

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

people well if the

to
some

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,

pt. ii.p. 87.

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

thing that can wonderful Buddha is the way that leads to

the greatest and by be shown even

arahantship,
of

the self-discipline that ends the roots This

servedly
narrates

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

pt. i. p. 276. is represented

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
'

regard to the "miraculous" the Rev. J. M. Thompson,

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.'

critical conclusion, for it in the waiting

And faith is set free history towards

religious experience
reconstitute

miracles

not

with greater Through Facts towards religion."" and Rev. A. C. Headlam's observation that

its world

sincerity both to Faith, 1912,

Jesus

Cf. the p. 75. disappointed of Nazareth

people There sign. according

make them higher and
"

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

spiritual aim and Sermons,

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

Mighty the the

Lord

One,

the all,

All-seeing

the
the

Ruler,

of

the

Controller,
to

Creator,

Chief

appointing the Father

more

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,

arid once the great Brahma,

the great approaches ; but states his problem

to escape
are

anxious

the humilia

tion of confessing that there

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

assembled the Controller,

of all that
are

make deities. Even

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,

gods. ask him

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

greatest of the gods the title of god than

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

deify Buddha what

may be

without
termed
was

depriving

Buddhahood
and

of

its superdivinity ;
so

the obvious

solution
as

exalt the conception of godhead it include the conception of Buddhahood. We may

say,

to

to

make

then,
it is
was a

that

the

deification

of

Buddha,
the

though

Mahayana,

characteristic feature of implicit in the already

Buddhists.
"

dogmatics

of the primitive

Similarly,

the notion of the

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,

greatest and wisest of teachers. have no hint of the later doctrine

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

until after the

the

had

been

closed.

of the

King

Milinda
:
"

puts

monk

questions Nagasena

which is as

follows
"
'

You

should yet if, at the

people say, Nagasena, have lived a hundred

moment

that though

man

Buddha

among do they

should enter This I don't believe. the gods.

also say
:

years an evil life, of death, thoughts of the his mind, he will be reborn

By

one

case

of

thus destruction That,

And

of life a man too, I cannot

" '

be born may believe.' O

in purgatory.
a
'

But
on

tell me,

float
666

the water Certainly not.'

Very

king, would even without a boat ?

tiny stone

"

'

loads

of loaded in
"

not a well ; but would float on the water stones

a

hundred

cart
were

if they

boat ?

'

'

Yes, they would

"

'

Well, good

float right enough.' deeds are like the boat.'

1
2

"

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

"

rather than to the There is, indeed,

Asoka's

exalted
to

reason
was

believe

of Nirvana. in that even with the distinct

time

this

Buddhism canonical of the cloistered Neither "heaven" or "purgatory" philosophers.1

was
a

unwritten from the

Buddhism

in full accordance of the lay masses

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
"

a without grimace : layman, shows himself

actually
the

in sympathy more orthodox of the canon philosophical Buddhism

with
"

than

his monkish preceptor. disbelieves, for example,

bed

Like

Buddha

himself, he

repentance. there
as
a

in the efficacy of death According to strict Buddhist

no

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

accelerate the attainment

nor can

can ceremonies, state of blessedness

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

of doctrinal confusion is plainly the incomplete and evasive manner

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

What is a sealed book. to believe was that a

the king found

man

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

spinning leaves its never

are

our

fates.

Every
.
.

smallest stroke
.

so

little sear.
Thus

Nothing

we

of vice and do is in ever echoing the

strict literalness wiped teachings of Buddha.

2

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

is not of character, if his repentance to fear or to a temporary quiescence

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

this, we with the Nagasena,

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,

past. In some Buddha would Milinda. of King

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

his reply makes

and

use

of the illustration of the stones "The

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

is like the small stone that he dies descend to must

purgatory." When taken

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

section of Buddhist realized that the doctrine

certainly inconsistent with historical Buddha, is not regarded Mahayana.4

We
are
as

the
one

the

exclusive

forced to

similar conclusion

even

in

For

the two

incomplete

Chinese

vol. viii. pp. 43 ff. (B.N. 1358). on It is of course impossible p. 50.

.

versions of Milinda, The dialogue quoted

to

the Chinese
now
4

translator worked.

say from what It certainly differed from the Pali text

xxiv. be found will text of Milinda

see

Har.

known

S.B.E., (see
by

Salvation

xxxvi. faith is the

Introduction).
distinguishing1 feature of what
we

may

call the Amidist

theology

below, pp. 92 (see

ff.).
E

66 IDEALS

OF

HINAYANA

AND

MAHAYANA

[CH.

of respect Mahayanist

the

most
"

teachings

characteristic of all the doctrines the important

power of the relating to the saving or redeeming But it is in the peculiar emphasis bodhisats.

given to the theory of the 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

peace, insight, and himself from the emancipated

to

"

wisdom, bonds

"

has and of doubt,

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,

perfection of tranquil joy, passionlessness, Having once harmony, attained enlightenment.

"

the

this mountain-summit,

this clear pool beyond amid

the

this jungle,
"

home

this the raging waters," of tranquillity," this blissfulstate of Nirvana,

"island

the arahant
and
sorrows

will

never

again be
"

to subject

of phenomenal
"

existence.
use
a

the pains has He

common

(to other shore reached the Buddhist and is saved expression),

This
state

of salvation, according

for all eternity. to Sakyamuni,

iv.]
must each man himself Buddha

BODHISATSHIP

67

reach
was

through

his

own

efforts.

merely
men

the Master
were

under whose guidance Betake yourselves,"

"

of Wisdom, to tread the Path.

"

he

said,
as

to
a

refuge. fast as

Hold
a

fast to the truth

external lamp. Hold

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

worthy of reverence, The bodhisat is one the

essence,
or

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
"

respects the Buddha

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

employed the with system known

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

salvation ; but be described as

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

the Mahay is like

a

one

no anist, saves has been who

one

but

him

in
way

dungeon,
of

escape,

and who, hastens to

confined with having found a

set

himself

at

liberty, while

in darkness

callously leaving his fellow-prisoners The bodhisat, on the and captivity.

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

virtue and wisdom have the worlds

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$
"

the ayaOao-vvJi of the as well as selfless benevolence

and has solemnly

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

will suffer the most atrocious that is,through count of time

"
"

less successive re-births if thereby he may save I wish," he says, "to be food souls from pain.
"

for the hungry,

drink for the thirsty."

He

would

iv.]
fain become
creatures."
"

SELFLESSNESS
a

69
sorrows

soother

He

would

of all the be "a balm

of all the sick,

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

of the Christian illustrate the self-

sacrificing
the
vows

have taken activity of those who One of a bodhisat. of these legends who house
came,

of a monk in hand, to the

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

swallow monk the

was

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.

his castigation with patience

suddenly sudden
"

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

say that such

these
are

are

They The

supposed to be taken too fables, told for purposes of edification.

not

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

animals. of dumb ideal of Mahayanist The

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

first appearance of this on the Fo-i-chiao-ching.

unjustly

It stolen certain gems. gems had been swallowed

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

that their system is not the matter

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

striking passages which

the
"

unquestion

authentic message of primitive Arahantship is the state of one

"

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

be to it can said to correspond The Path Buddha's it in to ascribed

be

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,

correspond 1353, 1365,

to the

Dhammapada,

Har.

xxiv.

1439]).According

to the true

The

Iti-vuttaka, 19.

The

translation is by
on

Mrs
''

Rhys

Davids, who but

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

fault with the Hmayanist ideal, failed to realize that a selfishbeing

an

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;

1909,, p. 7. Al Ghazzali Alchemy (T-$e and

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

that the altruistic and

nature
common are
"

human
the

egoistic tendencies divergent developments

root
are

from

psychological that both ethical sentiment,"

and that they higher category
"

of primitive

are can

ultimately be discovered,

unavoidable, irreconcilable. No
we

are

told, finally

whereby
l

their

adjusted." On
who argue and far more
"

may claims the other hand, there

rival

be
are

thinkers opposite

eloquently

in favour

of the

cheering view that

no

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,

and unrealizable except

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

the belief of The

some

Stoics, we
an

are

philosophers. of the old Roman by a recent authority, reminded

conceived which
"

ideal of self-realization or selfculture

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

1901, p. 183. Idealism and Mysticism,

1907, p. 105.

iv.]
endeavours and
not to

SELF-RENUNCIATION

75

what

realize is essentially the universal, we should call the individual self

at all."1

That
"

self-advancement prefer the

extreme

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

ideal of arahantship with giving it a new

the

higher

interpretation
to

in
own

they

believed

be their

light of what loftier conception

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

"

longer to aim at arahantship, to that is to say, he was

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

on this subject. A (Science of Ethics} (Rationalisme et Tradition) contains some

recent

work

by
;

brilliant suggestions

and the following remarks are "Extreme significant: and

rare as

by James
as

Ward

in his Realm

of

Ends

(1911)

is any

the selfishness of many may for humanity, whole-hearted enthusiasm

still be, yet the

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

service of all creatures, others

and

sympathy less love to all suffering beings. ideal was The new a sublime without

all personal boundless to extend

behalf of sacrifice on ambitions, hopes, and desires, and

measure

one,

but
;

it

was

not

its practical disadvantages

momentous

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,
"

altruistic actions alone," as fabulous than the Phoenix." more

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

sanctity ; and of a bodhisat

are

taken

by

monks,

who

thereafter addressed ta-pusa

of newly-ordained (at least in China) are

respectfully novices
as

by

their

disciples

and

("great bodhisat"). But

the

speculative fancy of the Mahayanist

creed-makers

iv.]
very
soon

THE

CELESTIAL

BODHISATS

77

between

created a broad line of those humble persons who

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

occasions when human form), and the

(except on the mankind themselves they incarnated

were

in

direct

communion with bodhisats, great humanity, partakers

Buddhas. supreme far ordinary above exalted be regarded to as came gradually

the of view the

personal These

Buddhas
some

super celestial nature themselves ; indeed, in the of

of

the
of later

all the bodhi sattvas find ultimate unification in the Dharmakaya Absolute One.2 or
1

of the mystical schools Mahayanists, and all the Buddhas

The The

pusa maha-sa. Dharmakaya is literally ' c Body

"

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

here. The attempted reader is referred to Poussin's E.R.E., Hastings' to contributions

1906,

and to his article in J.R.A.8., Outlines Mahdydna Buddhism.

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

gradually From celestial glory. humanity they emerged

characteristics of the great in a disappeared blaze of

the into heroes

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

companions, and deified Buddhas.1

era,

practically Already in

and perhaps earlier, divine to be regarded as supermen dogmatic idea of

beings to be worshipped, rather than as Later imitated. to be respected and developments

were

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

will receive who in blissful home

saviour his soul

"

celestial bodhisat

"

it to and conduct Paradise. The accumulated

are

merits

of the

bodhisats each

that superabundant transfer immeasurable

to

to be supposed bodhisat is able

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

position even "bearing the same

a

exalted than that relation to the Buddhas

Poussin,
and

bore to the arahants" 2 See above, pp. 56,

(L. dela V. 60^'.,65 ;

E.R.E.,

i. 96).

below, pp. 1)2j}\

iv.]
by the

THE

TWO

VEHICLES

79

bodhisat

his saving grace.

has endowed them who This theory of diverted of

own own

with

merit,

which nullifies the old law directly contradicts Buddha's

each
one man

retribution and
teaching that

must

of the

few

out work Mahayanist

his

salvation, is doctrines which are

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

splendour of of many catholic in its sympathies

accom

to the modating less rationalistic in

1

the older system, more weaknesses of human

its

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.

owed undoubtedly that it could make

much
a

of its success

to the fact

emotions.

In

strong appeal to the religious the arahant charging with being

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

that the ethical

of the

liable,from pression
or
or

ideal of arahantship was peculiarly its nature, to suffer from undue com
of moral

distortion in times Like all other

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

one nevertheless of saints, was by ignoble adventurers be usurped

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

to sanction seem conditions, might the exaltation of an ideal of glorified selfishness ;

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

perplexing of all moral how ideals of the two

iv.]

SELF-CULTURE

AND

SELF-SACRIFICE

81

arahantship

and

bodhisatship
"

"

in

other

words,

self-culture and and lines place.

and made
on

one.

self-sacrifice might be reconciled It is not difficult to see the such

a

which The

arahant

take reconciliation might is one has aimed at who

-

has

attained

self

realization,
of self

whereas
are

in

bodhisatship quenched immeasurable the

and

all considerations destroyed.

;

utterly
seems

The
are

difference

but

if

we

distinction

which

careful to remember draws Buddhism between

the
true
"

the

false personality ego and

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

we which We, religious historian.

task

may
as

leave

the

pilgrims
content

in the

Buddhist
with the

China

of to-day, must than that

some

ourselves

little more Buddhism

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

say that the great

has
so

Dhyana

(ChineseCh'an)
that
monastic

school

extended

its boundaries

in Buddhist

China there

(or at

least in Chinese

Buddhism)
that

is comparatively It should conquer.

some

little territory left for it to

be

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

territories of its rivals. to be tracedoctrines are supposed

the
1

Seep?.

92

/.

82

CH.

v.]

BODHIDHARMA

83

able to Buddha down through

himself, and twenty-eight

an

to

have

been

handed

(as we
was

saw

in

earlier

chapter1)
The

patriarchs, of whom Asvaghosha fourteenth,

and

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

religious or philosophical passages

word

the

even

more might appropriately, by then inadequately, be rendered The Chinese term is hsin, and this may
"

See above, pp. 29-32.

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

the Tares, p. 53,

BODHIDHARMA.

(TAMO.)
From
a

rubbing

from

Ming

Dynasty stone tablet Monastery, Honan.

in (dated1624) is 4

the Shaolin

(The original figure from

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

Allowing teaching the

as

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

with the spirit that animates as well school of Buddhism,

"

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
"

his school imagined.

they quite so satisfactory as be that a better knowledge

at
own

heart

"

; or

it may

be that the most both

may

successful
"

truthseeker which label as

we

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

perhaps conveniently Aristotelian. However this

Gf. Dr W.

Sanday's

86

SCHOOLS

AND

SECTS

IN

CHINA

[CH.

monasteries. Books were

Tamo's

advice

was

taken too literally.

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 suspect and there is reason believed themselves of the monks who

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

dogmas, and relics, sutras of the Mahay ana

by

The great sacred books. indeed, held in deep are,

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

able experience. who would not of every image

many

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

would only for the sake

contain; and there are plead for the retention

of those simple-

minded
the

and

material symbolises is beyond

souls unenlightened because the symbol

who

cling to truth that it

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

any cataclysm this time. of

our

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

regarded if they had taken of Eastern Asia.

of the "persecutions" would deserving of so disreputable as

concerned, scarcely be
a

name

Europe instead place in Western The subdivision into sects which

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

predecessors as a rule healthy

1

their
and

patriarchs friendly, and it was

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.788) ; by Huai(d. about 850) ; and finally

Tao-I
was

(d. 867).

It

from

the

name

of

I-hsiian's home
name

that (Lin-chi)

the sect derived

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

existence (as separate of the Christian era.2

1

in the tenth century sects)

their patriarchs, full

to

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

other four became soon

sects,

it belongs

the Southern

branch.

to
were

books.

At

one

time,

the Lin-chi and scng

or

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

insisted upon and implored monkhood. deliberately token

of

religious life. When his marriage, he knelt them

to

his parents before them

to
enter

got broken two

He

allow his own of

him

the

way after he had his own fingers in

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

(the "wheel wheel by nature on the

famous
was
"

of the

law")
"

was

soles of

his feet.

of the most Ts'ao-tung sect

lived

recluse on titles of honour not Tsung of the T'ang

as

ancestors of the of the Hsi-ch'ien of the Rock, who He the Nan Yo. received

only

from

the Emperor in whose

Te

dynasty,
from

reign he

died

(790),but again

the late Manchu

dynasty,

the third emperor of who in 1734 conferred

title of

him honorific the posthumous upon Chih-hai (" Ocean "). of Wisdom It should be remembered that the Wu
or

Tsung,
or

Five

Sects,

are

all subdivisions of the Ch'an

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

pundarika-sutra.1 venerable Hui-wen,

but by far the most

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

t'ai mountains Another

the beautiful scenery of the in north-eastern Chehkiang.

chiao. a long work discovered

"

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

was who Hsien-shou.

succeeded The last-named

early in the in turn by

is
re

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

another school of importance

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 great systems of Buddhism has a Vinaya the Mahay ana

"

"

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

Ritsu-shu Buddhist slow both

it took
sects

its place

among
It

the
was

twelve only

degrees
China
sun

of that country. that its influence Japan, faded

by

and

and prestige, in away before the ris

ing

of the Ch'an

rich monasteries many

which

at

and Amidist schools. The were the of Puto-shan1 among definite date in their history a for
come

the Lii teachings exchanged The have to school seems

the

Ch'an.

the under the letter and suspicion of unduly emphasizing but it is neglecting the spirit of Buddhism,
1

See chaps, xi.-xiii.

92

SCHOOLS

AND

SECTS

IN
was

CHINA
a

[CH.

doubtful It

whether

the

charge that the

as

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

that right arguing result only from a slavish obedience

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

but also because

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

school,2 which in the

the

teaches
-

salvation Amitabha,

through
and holds

god

Buddha
a

promise

of

future
or

life of unalloyed Western

happiness where

in the
Amitabha

Pure

Land

Paradise,

reigns

in

glory. unending Strictly speaking,

from
"

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

and Amidist Amitabha.

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

will declare that the Ch'an

are

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

the lips of monks

and

laymen

alike, is inscribed temples,

a

the tablets
on

and the

walls
rocks

of countless and

and

is carved

cliffs of

hundred

94

SCHOOLS

AND

SECTS

IN

CHINA

[CH.

caverned mountains. simply Omito-Fo.

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

in which larger and dhyana Buddhism.2

scholars in the East, as in the well aware of the fact that the sutras Amidism is enshrined especially the
"

smaller Sukhavati
"

and

the Amitayurof early

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

told that countless

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

signifies the Divine Essence. the

"

He

attained

of the Buddha wang

or

under of that distant age

bodhisatship

guidance

Shih-tzu-tsai"

(in Sanskrit) Lokesvararajaand

of that

in the
as

presence

Buddha

(who is
made
a

as

mythical

Fa-tsang

himself) he

or prayer-vows took to become

series of great he under pranidhanas,1 whereby for the sake of the Buddha a
a

salvation of all beings, and to establish kingdom of perfect blessedness in which

creatures state

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

to welcome undertook Chinese for names ordinary

this region of ineffable blessedness and Hsi-Vien Land, Pure Ching-t'u are
"

loveliness
"

Western

1 *

Chinese
For
an

above, p. 68). yilan-tu (see English translation of the Sanskrit,

see

S.B.E.,vol. xlix. pt.

ii.pp. 12-22.

v.]
heaven,
to

BUDDHIST

HEAVENS

97

the

Chi-lo-shih-chieh, which Sanskrit Sukhavati, the Land

and

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

supposed distance from

even

are

the

world far
are

Mystical

Buddhism
and that

goes so heavens

say that the Buddhas countless in number, and

to

their

heaven

is

co-

extensive with the universe.

each Strictly

speaking,
not

therefore,

geographical
Buddha the

terms
-

be
are

applied
outside
to
or

to. these

should heavens, for Buddhas

are

they

space,

just as

external
time.
To

independent mind
of him

the of

of both space and has attained a who

all the

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

all the heavens

one

sambhogakdya,
truth.2

manifestations

of the

ultimate

It is the eighteenth
1

of the forty-eight
2

"

"

vows

See table, p. 94.

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

repetitions of his name rebirth in the Western

"

sufficient to

ensure

Heaven.

When future
ten

become

Buddha,"
"

the the

Amitabha,

says let all living

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

my call upon times or less : then,

not

name,

though

it be

have and the

been

guilty

provided only that of the five heinous

only they sins,

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

told that it is not

the

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/'

of of a mother, Buddha ; and causing Mahayanists invented a

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
"

he who has committed reborn in the Pure Land,

the five
' '

though

His lotus-flower,

lapse of time

twelve

greater

kalpas.

AMITABHA

BUDDHA.
see

(For explanation of circles

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

of virtue will ensure Paradise if unaccompanied of

rebirth in the by invocations

sutra

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.

time held in Christendom

doctrine which
in China
nant
to

is answerable for the enormous but it Japan is ; and nevertheless the spirit of early Buddhism as

popularity of Amidism doctrine a which is repug by "akyamuni, preached

in

who
1912,

would

have As

standpoint.

it regarded Lord Ernest

:
"

as

highly Hamilton

from objectionable

observes

his

the moral Involution,

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

which irksome, and

commission

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

Lokesvararaja (a name which has the Universe")are not without

We
are

parallel.

reminded

of

the significant meaning Christian or pseudoTransitut the apocryphal

a

100

SCHOOLS

AND

SECTS

IN

CHINA

[CH.
by far

Of the most

Amitabha's

attendant

bodhisats,

Avalokitesvara are (Chinese conspicuous Mahasthama Kuan-yin) (Chinese Ta-shihand

are

chih).1 These
ing
on
on

either

popularly represented as stand Avalokitesvara side of Amitabha,

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

in their perilous death. In of life and bodhisat place

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

he is represented to be, transcendent^ of his own

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

S.B.E., vol. xlix.

(ii.) pp. 176,

181-189,

v.]
virtues,
for he

KUAN-YIN

101
as

is regarded

of tjhe^Lord
of

Love

and

Compassion,

who
are

ing those who

There
are

weary in danger_.o". in

is

never

succour

pain.^
meanname

various

jnterpretations of the

but tne J2S_2Lj!?e ^I^AY^L0^6^^1"1'

is usually taken down upon, or

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

satisfactorily explained. to do with the anything

but it is hardly
an

That
matter

say

that

in the

eyes

exaggeration of multitudes of devout

a

Buddhists

Kuan-yin

occupies

of comparison unworthy with 'in Catholic Christendom.

-

place that is not that of the Virgin Kuan-yin

"

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

is often highly by the laity. easily understood

of

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.

haustive article in E.R.E., 3 See chap. xi.

full discussion of the name, ii. 256 ff.

L. de la Vallee Poussiii's ex

102

SCHOOLS

AND

SECTS

IN

CHINA

[CH.

For

their benefit
tracts

there

popular
teach

and

exist large numbers of handbooks devotional which

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

tone style. Their moral Many generally irreproachable.

subjects
the
as
we

on such excellent discourses contain love, charity, filial piety, brotherly as

evils of
must
-

self-indulgence ; and
-

if

we

admit
a

"

that

they

often

contain

deal that is crude in mind that they

not
masses,

and
are

must unspiritual, we intended for the edification,

good bear

of the who

learned,
"

but

of
as

the

simple
"

in

China

elsewhere

minded like to

flavour

their religion with the strong To regard these popular superstition.

statements

spices of
tracts
as
an

authoritative
enlightened
unfair
as

of
or

the

creed

Buddhist
to

Amidist
the

suppose

that
or
a

as would beliefs professed

of be

by
or

Spanish

peasant

mestizo

of

Ecuador, the rank

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,

oftelS represented which show

us

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
"

shiploads bitter the

(Amitabha)and
aureoled sombre

heads

places three divine beings Avalokitesvara,

"

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

which in its calyx the fortunate beings

or

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

of Avalokitesvara rebirth in the

of Amitabha have attained

Paradise.

the felicity of There associated be

a

Western

is much with

beautiful the
lotus in the
"

said to

occupy

religious symbolism flower which a may imagination Buddhist

place somewhat Christian thought

1

in to that occupied analogous by the Cross. The canonical

as

also used indicated the Church, in which sea of life.

The

ship

was

It in early Christianity. symhol the the faithful are safely carried over
a

104

SCHOOLS

AND

SECTS

IN

CHINA

[CH.

scriptures have which lotus

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

world, have Buddhist temples

the images

world." of the Buddhas

as

the

and

bodhisats

are

usually
on
ana

represented

sitting of

or enthroned, standing, lotuses ; and the Mahay

the

open

calyxes

sutras

which

serve

as use

the
of

foundation the
same

a of Amidism make symbolic beautiful flower in connexion

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)

believer in Amitabha of divine

.

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

spiritual body lotuses 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

his friends should

point of death into his hand some parti

the

coloured threads, the to be fastened to one

or

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,

of the faithful the radiant figure of gaze the dying

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

into communion Those who are

into his glorious with himself. destined

to

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

and avail ; but

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

into will enter Heaven immediately will open

the
out

the

joys
as

of

the

after
as

death,

for

his lotus-flower
been reborn
"see

soon

he has

in

therefore
every

he will lake, and sacred body form Buddha's with and

complete, and also the

sign of perfect forms who will be lotuses,

He

perfection

and signs belongs to one

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

classes, the ages.

lotus The

measurable who and

saved

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

centrating their last thoughts Buddha Amitabha, the would

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

S.B.E., vol. xlix.

(ii.) p. 167.

See p. 98.

v.]
so

THE
vast
as

BEATIFIC

VISION

107

to

thought.

The

the reach of almost beyond lie imprisoned state of those who

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
"

"all theologians agree," writes priest, that whatever other torments

and
"

Catholic
there may

be, the loss of God

worse

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
"'

whole into Buddhahood.

that

the

universe will Perhaps it is

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

of eternal damnation officially taught by the Christian the Buddhistic view

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

speculation of an Scotus declare that evil

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,

in his Religion and

Immortality,

1911,

am

aware,

course,

2 3

Romans
See

Dr.
''

chap. viii. W. R. Inge's

this hope," says

Christian
Dean

Mysticism,

328-9.

In
ff

we may salvation, beginning, passage

include
("

The

all human
"

Inge, meaning See creation."

spirit beats
earnest

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

negligent, it will languish said that the when die Kuan-yin

man's

It is also shrivel up. is of Amitabha worshipper

to about holding the dying

before will appear lotus in his hand.

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

time the closed of the

will

lake, and enthroned The

open the happy

the

surface

spirit will awake

sacred to find itself

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

of times that the picture has invoked Amitabha's

the

possessor of the
name.

completes he takes in
one

a
a

hundred brush-pen,

(or a thousand) invocations

of the

dips it in red ink, and fills all the circles are circles. When again
by

filledin he begins the process over ink of a different colour. Having

of the circles on in a safe place
one

using

sheet

or

the most made tract, he puts it away

on

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

If another. for a few years,

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

making When them they the

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

religions. The believe that the is

a

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

should is required that is to

"

manual intention

it is explained that be actual throughout

necessary

say,

an

intention

only a has which

. .

that the virtual intention been actual and

or

to continue, although, is supposed we may have lost sight of it."

through

inadvertence

distraction,,

v.]
a

NOMEN

EST

NUMEN

111
"

genuine_,ajid__stead"ast,-faitb in__Amitab_ha is.

__

upon, enjoined _who ..all

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

call upon his .name"__._Tke. holds that the invocation

of egojsm_jmd he will become

individuality will fade

conscious
"

away,

with

the_^Dharmakaya

the

of essential oneness Buddha that is~ at

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

has a quasiof Amitabha That such proper to itself,alncT

on

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

jpotent .charm. P^cjj[j^g^jy

considered
a

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

be surprised, therefore, to find word-

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

Fortunately votaries, Buddhism

for

the

ethical

seldom

of its welfare forgets, in spite of its

occasional leanings towards functions votional

as
a

magic,
sound

its more morals.

austere

teacher
of
even

of

De

manuals

popular description do
wise
saws

not

simplest and most suffer from any lack of

some

the

and

moral

apothegms,

taken

from

the recognized
sermons,

scriptures, others

and essays of monkish

the poems, philosophers. Some

from

times

to good are accom exhortations conduct panied by quaint diagrams such as the following

"

This

is

pictorial illustration of the fate that the "heart"

or

overwhelms

character

of

man

FORM

FOR

RECORDING
NAME OF

UTTERANCES
AMITABHA.

OF

THE

(For explanation ofcircles see pp. 109-110.)

Facing

p.

v.]
who

TIME

AND

SPACE

115

to evil impulses. gives way diagram from right to left,we see

Reading

the

that the heart

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
"

stages in the life of the

a

who
or

retrograde born with

but

good

endowment

of character,

karma,"
or

failed to its higher

maintain

its pristine purity There

"

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
;

the inherited how

karma

thoroughly
of such
a

bad karma,

and

indicate

the

possessor

sinful tendencies victorious

over

after a long of his nature,

ready

struggle against the may finally emerge

for
an

evil and rebirth in the Pure Land

An fondness

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

for the frequent

to

immense
They
are

numbers

rather tiresome very far from

to the

meaningless.

intended

to convey

mind unphilosophic which are independent and time.

some

Aristotle,
was
a

of truths conceptions of the limitations of space in a famous passage, said

that poetry

more

philosophical

and

higher
H

114

SCHOOLS

AND

SECTS

IN

CHINA

[CH.
to express

thing than
the

history,1 because

poetry

tends

deals with history universal, whereas Somewhat so similar in kind particular.

"

the
the

Mahayanist
between

doctors

the

say would Hlnayana and the

"

are

relations forms Mahayana

and under
more

the

of

Buddhism.

The

latter
former

is higher
because,

philosophical than forms of religious the

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,
:

a vast composes duration of the life

Buddha. belong
who There
to

That

is to

Buddha's Buddha

life does is the

"

the time-series time.

is above
are
some
a

this
1

subjectin

interesting passages Japanese Buddhist

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
:

similar independence This tendency does not show

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

'

entangling alliance the spirit liberty."

between

the need "to break history in order to give

v.] BUDDHISM

INDEPENDENT

OF

HISTORY

115

which has recently been The pupil is warned by

too

translated

into English.1

much

stress

on
as

mere

the catechist not to lay matters of historical have Amida

no

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

eternities of the past.

says
our or

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

of the Still it is the time.

say ten kalpas universe is not

to subject

ago is the same hood in the

as

the

one

eternities

who of the

attained BuddhaBoth are past.

of in

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

in always the life to

It

manner

suited to
it appears."
necessary
to

meet

the needs

of

which

is hardly
from

standpoint

which

the

emphasize another Buddhist practice of

vast

associating
time
and

religious immeasurable

truths

with may
not

periods

of

space
were

be
long
"
"

defended. ago
to
re

Geology

and

astronomy
"

as garded in Europe Tennyson's expression

terrible Muses
because

quote

"

they and
of

made

havoc
truths

of

current

which

religious notions (before the development

were

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 religious imagination poets and artists in the Far the

The

origin
to

of

writers

the
who

allegory is traced by Chinese monk Shan-tao,

did much
to make

of the T'ang
Amidist He

dynasty,

the

doctrines

popular

among

his countrymen.

taught

that between of

Paradise

Amitabha
of water,

the wTorld of men and the there flow two turbulent

rivers
"

one are

rivers
"

separated
narrow

the other of fire. The two by the Pai-tao, or White Way

path
or

an

extremely

be crossed
are
so

bridge which must by the souls of the dead. The dangers

the bridge
so
narrow

great and divine help no escape of the

that without

hope to wayfaring soul could destruction. But at the western extremity

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

persistent critic that

The souls

conception

the

world ii. 852-4).

is to be met of the in and association with many

of dead

road

or

bridge

which with in

must

be

crossed

by

faiths

many parts of the E.R.JE., Hastings, (see

118

SCHOOLS

AND

SECTS

IN

CHINA

[CH.

At

first sight the

seems

doctrine

of

quasi-material with
that

Paradise
theory
orthodox

wholly

irreconcilable

of Nirvana Buddhism.

which

is usually associated with

If, indeed,
we

accept

the

belief of many
the and

Western

goal
that

of

Buddhist

that critics of Buddhism is non-existence, ambition

equivalent it is only by
that
to,
means
or

Nirvana

is practically

terminates

in, annihilation, then

violent be

of

somewhat
can

exegesis
But

the

two

doctrines
not

harmonized.
to

this belief is Buddhism,

accurate.

According
a

canonical

Nirvana

is

state

of blissful tranquillity attainable terminable away

in this life
and

(not necessarily
by
a

in this

life),

is conditioned

passing

of all egoistic that it was

lusts and

cravings. the the

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

impermanent solved, pounded

for of
and

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,

after death. is another

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

philosophers problem Gnostic with and

in their treatment the via negativa mystics of of

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
"

absolute Basilides God,

;

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,

the Confessor, and is

"

of Damascus.
so

If Nirvana similar to that

himself
point

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

p. 87, remarks Being, is above

a

but he strips him

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
"

all categories, and l ; and called Nothing in no startling novelty

"

that that those

views
we
came

Christian
not,
are

the things which

2

philosopher far better than

theology
;

which
as

are."

In

Christian

such and

these

are

traceable to

Neoplatonism

find them

affecting

the

thought

of

all who
influence,

within

the

excepting however, they

developments need be traced

not

range of Neoplatonic St Augustine. In

are

Buddhism,

associated
own source

in its
to
no

early very with dogmatic system, and to Indian extraneous

philosophy.3 It is hardly
by

necessary

not negatives were strong or lasting appeal to the religious emotions. A Nirvana transcended the which admittedly

say that definitions likely to make a very

to

possibilities of ceivably bring faction to

be expected
a

positive
a

description
amount

might

con

certain

philosophic
to
arouse

mind, devotional
the
word

of cold satis but it could not

religious
1

enthusiasm
Pringle-Pattison.

in
The

exaltation or hearts of the lay

used
by

A.

S.

Duns

Scotus

is

nihilum. 2 A flippant waywardness that fantastic Chinese mind

lived.
3
"

may

perhaps
who

lead
never

some

emperor

of us to call to died because he never

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

fully recognized allowed and

by

the

Mahayanist the
more

teachers, who ignorant

and

encouraged
members of

simple-minded
to

their flock to picture

form of
a

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

that characterize George

"

bric-a-brac

rococo

heaven,"
and

Tyrrell These,"

called it, of hymnal

says

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,
' '

pt. ii. Act

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
"

principal title to be re seems

its speedy

conciling
forfeiture.
to

herself with Already

remote
commerce

light heart to China far

"

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

disfigure shall not

be than

future

proceedings,

medievalism It may
was
more

of them. all, whether

there

doubted,
a

after

superficial resemblance days and the

between Europe of
and

the

China

of pre-reform Ages.

the Middle West had

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

well as gain from

and

in degree.
a

Such

is the

perusal of the chronicles

Polo

from

the works

other early travellers, and even of the pioneer Catholic of some

of whom
at

missionaries, most well as Chinese

of the wonder

the

admiration features outstanding

the
of

express

as

of

civilization, with deplorable

errors

necessary the

exception in the people

matter

of religious belief.

The

in what is perhaps feelings

"the

him to charm finds much traveller who he regards as the medievalism of China only giving
to

unconscious

testimony

to

common

weariness,

harassed a many victim the fever, and the fret" which

of
are,

unfortunately,

part

of the

price payable

for the

material tion. gets

a

advantages heir "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

sometimes ages" load of his birth

Europe

are

in

all respects

to

be

preferred But

cycle of Cathay. questions

as

such

these

will

soon

be

124

SACRED
no more.

HILLS

OF

BUDDHISM

[CH.
the
English

asked

The his mind

Cathay

which

poet West
The

had

in

in its headlong

is already rivalling the haste and desire for change.

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

picturesque China host

relic is this of
of the good this

and

courteous

old remark "The

Will

his Chinese
but

receive

with

anything
of your
"

chilling disapproval?

object

misdirected
a

is indeed

hideous
age
our

observe, admiration," he may survival from that grotesque which

was

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

of life as to be hence, to excite

still in

position,

interest

disdainful

censure.

either It

sympathetic is a matter religious

over,

of

common

observation,
and

however,

that

observances
possess
under
a

superstitions, all the world

vitality which of
enables

wonderful

them,
to

the
on a

protection
more
or

various

disguises,

carry
ages This

after being old

they
so,

have

for less maimed existence discarded. formally been

to

it is fairly safe and

prophesy the

that

the

customs

institutions of
the longest

Chinese
be

which
which such

will possess
customs
a

survive
some

will

those

is

religious significance. Among is of interest one which

as
a

forming

link

not

only

with

the

China

of

vi.]
very the Roman
The

PILGRIMAGES

IN

CHRISTENDOM

125

remote

Dark

age, but Middle and

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

of saints and by the cult

martyrs

in the

West

that

favourite

mode
or

of

imploring
reverence

the

favour
to

of spiritual beings

of paying

the

has

popular been to lay

the Thus

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

of to-day, and centuries ago, if they

their favourite of in
to

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

of Ireland, the grotto of the

La Our

Dauphine,
Lourdes,

they

obeying that which

of

same

imperious
the
at

religious instinct
to

sent

shrines

Sekhet

ancient Egyptians Bubastis, Isis at

the

Busiris,

126

SACRED

HILLS

OF

BUDDHISM at Thebes.

[OH.
Greece, of and, the

Apis
we

at Memphis,

and Ammon her pilgrimages and Zeus

know,
at

had

to
at

the

temples
;

Apollo indeed, Olympic,

are

Delphi famous

Dodona

the

Pythian,
to

periodical gatherings Nemean and Isthmian

at

games

believed

have

religious pilgrims.

been, in origin, gatherings of There was Semitic an annual

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

to that of the and Peru. The to pilgrimage is a religious duty knows,

incumbent
Mecca

upon

(which, the rise of Mohammedanism)

Islam,
to

all true indeed, was

Mohammedans
a

but

holy

place

before
in

is not

unique

for pilgrims

worship

also go in their thousands 'Ali in Nejef and at the at Meshhed

tomb has

of the

Prophet

at

Medina.

The

Bahaist

already and into

'Akka

sprang In India, the

to make commenced pilgrimages to Tabriz, his religion only though existence in the nineteenth century.

classic land

of pilgrimages,

nearly places

every racial and The of its own. in that nursery

when the
at
we

pilgrimages alone, of religions, is far from exhausted

note

social group list of Hindu

has

sacred

have

taken

of the Panch-kosi the temple

much
-

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,

the enshrines saint Kobo. China, in which

and then,

relics

the

revered

which Buddhist

is

not

pilgrimages
to

continue

enjoy
certain

in being a land alone have flourished in the past if gradually a great

to-day.
But

diminishing in China

popularity possess
them
no

pilgrimages
their
own

features

of

which
and hope of

make certainly
to

well worthy student

of

of special study,

Chinese

life

can

arrive

at

sympathetic

existing religious conditions he is prepared to become if only imaginatively

"

understanding in China unless

"

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

principles, and countries in which

proved that there is under
the
"

it
we

is

now

only

the

may

still witness
stories of

It has been

no

truth in the hideous

of Juggernaut.
"

the mangling

of pilgrims

Car

128

SACRED

HILLS

OF

BUDDHISM

[OH.

scenes

comparable

with

of Eastern lands. Protestants the Puritan

-

the religious pilgrimages It is a curious fact that though discouraged the less
a

principle, it band of Puritans

on

was

none

pilgrimages brave little

momentous

that made
recorded

the most in

of
was

all pilgrimages
not
to

history.

But

it

visit

an

Fathers
found
In
a

crossed
new one,

old shrine that the Pilgrim Atlantic : it was to the wide

"

the far-off
were

"

ages
many the

of faith

Europe

of
was
now

the pilgrims of Conspicuous classes. palmer, whom the filmy

among
most

them

sandalled

of of

us

haze
a

romance.

only regard We think wanderer the who

through
of him,

travel-worn

to

time

before

raised

appeared drawbridge

perhaps, as from time

of
some

moated of

castle, bringing

tidings to its lonely

deeds
and

lady

her

lord's the

heroic

piteous Palestine.

death The
as

upon

crusaders well
was as

plains of indeed, themselves,

crimson Perhaps
more

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

lot whose in whom martial

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

village-churches if to testify. But

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

multitudes poor could

of take

people, in pilgrimages
part

which having

the leave

without

to

their

native
numbers
no

shores. all over than

a

PilgrimEngland

shrines existed
and

in large
:

southern
were

Scotland
to

fewer
in

thirty-eight English such

of them

be

found

single upon their

no

shire.1

That

Englishmen with all the

entered
zest

pilgrimages Christians
doubt;
a

of

fellowto
were

on

the Continent the fact that

there such

is

reason

and

undertakings of
an

source

of delight

(not always
those
by

exclusively
in

spiritual will not

kind)
be

to

who
any

took
one

part

them

disputed

who

has imbibed

the spirit of the The main

source

Canterbury
of the

Tales. popularity
in and

vitality
of

of ordinary the world

the few and

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

an exist with fulfilment. Very

all make
not

the rather dismal

discovery

does

always

coincide with
are
we

that the
us are assumes

things which the things

alleged

pleasure, to be good
But he

seldom

like best.

who
1

the script and

Norfolk.

staff of the conscientious

Heath's Pilgrim

This

was

See

Sidney

Life

in

the

Middle

Ages,

ISO

SACRED

HILLS

OF

BUDDHISM

[CH.

pilgrim
between

has

no

qualms

about and

any

possible conflict good.

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

accompany daily toil or

make

relaxation business, and

appreciative of

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

aptly of life," because

described

applicable

to

travel
true

in

general,

these

words

are

pre-eminently No doubt with

of the
were

religious pilgrimage.
many

there

pilgrimages,
assumed

abuses
so

which serious

abuses connected in Christendom

a

sometimes

character

that

princes and bishops were the interests of public

recommend
and the
to
"

occasionally
and
private

obliged, in
morality,
to

the intending expend the the

sum

pilgrim
thou

to stay at home

journey on

support

for hast gathered Even of the poor."

reverence

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

letter de euntibus Hierosolyma,

The Spectator

See

(13thJuly 1912),

vi.]
which

RELIGIOUS

FANATICISM
on

131

he expressed
voice.

himself
In

the

with subject West,

more

no

uncertain
over,

both
cases

East

and

there have
a

been

in which
arduous
a

excessively painful and in consequence of undertaken of penance, of

a

pilgrimages kind were

or

vow,

by way

of

or

in accordance

with

the gloomy

tenets

semi- savage Europe caused

in both
agonies

of religious ethics. Thus hear of self-inflicted and Asia we by spiked shirts, iron chains and
code of the body,

girdles, terrible lacerations self-torture of almost

many every

deliberate kind.
East
In
we

imaginable
in the

well-authenticated

cases

read of pilgrimages that hapless destruction of

devotees.
at the

ended and

in the wilful selfignorant pilgrim-

There

summits
;

she-shen-yai, or Suicide Cliffs, of the holy mountains of some of

are

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

precipices in nomen there

coun

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

eccentricities of hermit the cave-dwelling

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

in pilgrimages be admitted must

did right in suppressing Europe. Yet it north-western that the change

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,

the potters who

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

secular rather than religious tends to identify itselfin many

"

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

necessarily, indeed, because brightly in their souls than burned more

times,

not pilgrimages" the lamp of piety then

"

on

at other

though

doubtless
as

this
our

was

often
so
"

the

case

too, but

rather because, then

"

Nature

pricked

poet their hearts

well divined, with a longing

for the open air and

all the sweetness

of

an

English

VL]
spring ; because and the west

PILGRIM-SEASONS

135

April

with

its fragrant

wind

with its warm

showers, breath, had driven

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

for the welcoming

come

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

the tinting of the

cherry in spring are maple-leaf in autumn

to
seasons

signals that send

and

woodlands,
roads
to
are

and old out young it is at these and

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,

for pilgrimages vary It is fitting that conditions. lofty mountains

of north

the sacred and west

scorching

of the be

the pilgrim's goal

during

the

and

that the shrines and temples

in the tropical and

should

sub-tropical southern provinces during the receive their meed of homage

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

pages. Yo, or Five

catalogue Conspicuous Sacred

of them
among

Hills, the

sanctity of which has come to be

ments.

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

be said that they

in the habit

fucianism is not
a

as

rule of life and

requires
or

code

of moral

law,

cult which

co-operation of the masses Confucian worship is (or

expects the religious The of the people.

of the State the emperor and his part

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,

See above, pp.

vi.]

CONFUCIAN

AND

BUDDHIST

SHRINES

135

the grave of Mencius's

of what
a

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
-

resides the ducal

representative of the his direct descendants

own

In in the world. and Con addition to the sacred places of Taoism fucianism, China possesses innumerable shrines of

grave, situated ful and impressive cemeteries

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

truth of the matter

probably

it had occasions foothold.

to

be before As
we

introduced
it succeeded

on

several different in gaining a firm

some reason

have

seen,1

there is

believe

that

the

religion first reached

B.C.,

China

in the third century

missions sent out from it speedily disappeared

possibly India by
under

as

result of the Asoka, but that

a

the
and

discouraging
wall-building
next

influence of the book-burning Ch'in Shih-huang. emperor

of

The

Buddhism

to

enter

China
2
B.C.

seems

attempt have to
year
a

taken

place

in the
1

year

In

that

See pp. 22-3.

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

prince-royal, to in the Buddhist scriptures, in order

return to

his son, ordered instruct the Chinese envoys have

that

on

their
as

China
of the

these
"true

missionaries Buddhists

might religion." But importance

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

which subsequently Horse. the Monastery of the White

building

the capital famous became

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

of the religion It was that time forward.

of
our era

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

critical of, the whole especially has it been the

enemy

of the

Buddhistic

which with a good monasticism, regards as inconsistent with a sound

Most

institution of it deal of reason

social ethic.

by Buddhism, of the persecutions undergone therefore, have been initiated by Confucian state
craft.1 But there is reason
to

believe that the first

enemies China Taoism,

of

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

of the in Europe The

two

relating to the early struggles Christianity. between and paganism Eastern religions seem to have competed
favour

legends

for the royal

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

competed for the favour of King

have

Buddhist

legend

tells us
2

how

certain priests
a

of the Five
to the throne
1

Sacred

memorial shortly after the arrival of Mo-t'eng

above, p. 10.
2

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

the Taoist against emperor

barbarians
"

solemn
assumed

protest by Western the

priests recorded their friendly the attitude religion of him reproached

the

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

theirs are if ours

are

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

for rival priesthoods, and falsity of their respective

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

ride through They arrived

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

had mysteriously attended

deserted them.

Complete what
"

failure

all their efforts to produce

term
"

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,

and his court, for the flames

into petals of watermiraculously transformed images lilies,by which were and all the books enfolded
and
us

by telling Taoists

chronicler concludes that of the vanquished and discredited committed

suicide by

supported.

The

some

hanging shaved entered

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
"

centuries before Taoism

before it had
1

possibly into came

thousands

evolved

existence, itself out of its primeval

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

history, dealing millennium

made
a

with
we

ascribed

B.C.,

learn how
to

the Emperor
the
;

Shun

solemn

pilgrimage

sacred and

hills of

the four

of his empire quarters^

it is clearly

implied

that

in doing

this he
were

was

carrying

out

state-ceremonies which inheritance of his race.

The selves
Taoists and
were

part

of the religious

the

first to

their traditions
Hills, but allow

with

associate them Wu Yo, or the

were

Five

Sacred
to

the

Buddhists
to

not

disposed mountains originated

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

the amid up lonely ravine,

sounds

sights
souls and

and

hurtful

the

serenity

of

that

had

abjured the
Some
amid

vanities of the hermitages the

romantic in China
and
scenery

world which

the

flesh. built

of the

they

grew

of the most into great and when

be

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

a remained inter uninterrupted

of

most

friendly
religious

and

inspiring
of

kind
two

between

the

great Chinese

houses

the

countries.

pilgrims

spent

lives in visiting the holy land in collecting and collating palm

of the sacred habit
siitras.

of their of their faith and

years

Natives

-leaf manuscripts of India, too, were

in the
of

of

paying

long
in

visits to
and

the
many

seats

Buddhist
Indian

learning pilgrims, the with

China,

of

these

having

become

honoured
monasteries, the
arduous

residents

in

great
native and

Chinese
monks in

collaborated work

of translation

exposition. mountain China

four

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,

position of Wu-t'ai for this mountain has

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

were which of Buddhist

light

The

Famous

abbots of the Hills have no

over nor

monasteries control, of other

of the

customary

statutory,

the
does

abbots

Buddhist

establishments, it any dignity

their position carry with

other
abbots may
not

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

establishments, again, been the centre of in

monk
sect
or

respect. distinguished as
important
as

this

Some
having

movement

Buddhist
or

history,
of

having

sheltered
a

group

monks these than

who
are

founded
to

new
on

school ;
mountains
we

but

be

found

many

other

the privileged conclude by common

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

Beyond, the present writer,, From E. Kendall, A Wayfarerin Ohina.

vi.]
to

HILLS

SACRED

TO

BUDDHISM

143

the

Famous

Hills

belongs of

to

the fame

mountains

themselves,
numerous

irrespective

the

of

the

slopes.
to

religious Though the

to

go

the
it

on their perched did not Buddhists require he taught Taoists love of to a

houses

mountains,

likely enough that it was in imitation of the Taoist or pre-Taoist classifica

seems

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

at religious veneration earliest days of which

we

period have

The

four
to
"

famous
no

hills of

written Buddhism
Two

record. lay can of the by

claim
number

such
and legend

antiquity. Omei
"

Wu-t'ai

are

history Buddhism
hua

and in China
Puto
"

and

until Buddhist reached and

we

the of with Chiuthe other two ; but did not into prominence come had already prosperity in China
"

associated beginnings

of Puto
years

passed its climax. hear little until we T'ang

be years

Of

the sacred isle

of

the

dynasty,
proved

reach the closing its Buddhist and

to

associations cannot
than longer
not
a

be

thousand

monastic included in

old. Chiu-hua history than Puto, the

category
a

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

questions Buddhistic have

still unanswered

to

dynasty
as

should

the

why

number proper four the selected

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

elevation have been

to

this

chosen called

in four

order
corner
-

to

establish
of

be

stones

might what Buddhist the into mystical "ele Hindu

faith in China association

"

and

to

bring
four

them

with

the

cosmogonical

ments

which,

philosophy in the alternating

dissolution universe
"

to the according by Buddhism, adopted

ancient
are

concerned and

processes

of

construction

through

which

is continually
"

whole phenomenal These four sopassing.

the

called
and

elements It

were

wind

or

earth.1

is unnecessary
question
of

air, water, here to go

fire, into

the

interesting

the

origin
this
a
"

of

the ele Its

was

system
ment"

of cosmogony
or

of which

great
part. it

antiquity

forms theory mahdbhuta is indicated by the fact with

or

that

adopted,
of
1
(C

the

earliest
Shui, Ti.
they
were

modification, by some without in physics. Greek speculators

According
to another

Feng, Huo,

Chinese and

classificationof
of metal,
Mu,

the

elements/'

five in
or

number,

water,

These

fire, vegetable Wu are the

matter,

hsing,

and earth "five elements,"

(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

occupied Taoists of the

on

prominent place Han dynasty, and

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

Elements with the Four for it is explicitly stated the of subject

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

in this connexion which in the Chinese by a language

used
to
warm more

is repre character

denote

Wind. of
element Puto

Omei Southern
"

is

situated Ssuch'uan
be chosen

in
:

the what

region fitting Fire ?

"

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

saint whose the Buddhist

of mercy

"hells."

These

regions

supposed under

by the ignorant
are

to be situated

somewhere

the earth, and

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

others, were distinctive epithet of Famous

any
"

honoured
"
"

at to

once

that
with
are

their
the among

do

altitude Wu-t'ai matter.

the
vast

mere

with the it may be said had very little

and

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

physical pillar of Buddhism

points of the Wu Yo were
account

at

place a of the four that

compass.

It
as

is certain

the
on

chosen

sacred in

mountains

of
west,
or

their positions
and

the of

east,

central regions

north, south, the China of Similarly, mountainpositions the duties

it

classical
was

pre-classical antiquity. fitting that

considered

the

four

pillars of

Buddhism

should

occupy

which
of

would

their justify
and

assuming

wardens

in

each Wu-t'ai,

of

the

protectors of religous interests four quarters of the empire.

was

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

that the admitting in the intervening China the

southern

expansion

centuries and

obsolete

geographical

could render political demarca

tions of the classical epoch.

vi.] Another
the

THE
reason,

EIGHT

MOUNTAINS
a

147
one,

and
our
"

very important

for

promotion

of

four
"

mountains
was

to

the

exclusive rank of had already become through

those

Famous

celebrated

all four lore in Buddhistic that four

use

their legendary

great Bodhisats ordinary Chinese term

association with (or Pusas, to

l

of

the
a

) who

play

so

important
system

part in the mythological

the Mahayana.

The

and symbolic four in question are

and
Kuan
-

of

Wen-shu,

P'u-hsien,

Ti-tsang,
are

divine beings Omei,

We
numerous

these yin ; and the spiritual patrons of Wu-t'ai,

Puto
seen

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

certain of the in China Buddhism

notice, if only
certain monastic

because
centres

it includes which
are

of also visited by
on

the

names

multitudes
of

their

pilgrims, and which, historical and religious

a

of

account

importance,

would
any

necessarily occupy

conspicuous
of
come

account comprehensive China. The that mountains

place in Buddhism in within this known are as

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

(Hainan island) ; Ch'iyiin, in

See above, p. 43.

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

celebrated in those the

and

in the annals
of Buddhism.
point of

The
view

famous

Buddhist
Wu-i
;

T'ient'ai, Wutang,

but all are

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

Chung-nan, Miao-feng, Western

on

in

the
and

Nan-Yo,
other

in Hunan
mountains,

Shang-fang, Chihli
;

in

and

the

monasteries in Honan, Lake

near

of Shaolin,

the Shao-shih others

on

and and

mountain the Western

to

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

receive exhaustive of a single book.

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

artistic sides of Chinese

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,

solitude Pilgrims who

same

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

their forces with

view These

mutual
remarks, We

convenience

and
are

protection.

however,
must

chiefly applicable into account

members
are

to

lay-pilgrims.
numerous

also take
are

the of

pilgrims

who

ordained Such
to

the
to

Buddhist travel

monkhood. from mountain and

or

persons

able
with

mountain laymen,
"

greater

comfort

security

than

for their chieh-tieh,

certificates of ordination
149

150

"THE

PILGRIM'S

GUIDE"

[CH. such lodging at

their route. laymen
to
on

which

they
"

always

carry

occasions

entitle them

with to food

them
and

the various monasteries

Monks, benefit

too,

are

that lie along better able than

by

the

accumulated

past, for many

their
as

travelled

experience of the have furnished monks detailed information

one

own

to

the

monasteries best means

with
of

journeyingfrom
there
to

shrine to another. In the Middle

a

Ages

in Europe

existed

class of literature specially designed Christian pilgrims information with and

a

provide a of both the

at

sacred
routes

secular
to to

they

were were

character follow and

bend
were

concerning the knee shrines

and

which the

they

the
no

open
s or

purse. in Baedekers Itineraria well

such
to

If

there
days,
seem

Murray
were

those

there
to

numerous

which

have

been

equally

to the adapted book, based on

One of their time. needs French bishop's journey a

was

the

Holy of lona,

Land,
as

written
as

by

Adamnan,
century;

abbot and and

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'

Handbooks. work named

One

little modern Shan

Lu-yin
"
"

Ch'ao Ssu
Guide
to

Ta-ming

The
"

Pilgrim's which is

the

Four

Famous

Hills"

printed and

issued by the monks

of the monastery

vii.]
of

BUDDHISM

IN

PRACTICE

151

Yung-chTian,

on

Ku-shan.1

This

little com

(which deals with pilation Four besides those of the

intended Chinese
for the
use
"

sanctuaries Hills) is primarily

many

lay-pilgrims
well
"

travellers, but of monkish English at least one and have

found it useful and

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

the Chinese present

state

of popular The short preface urges

terms,

pilgrimages Buddhism.

and

the

to

cultivate and

reverent

the pilgrim, in general habits and decorous

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,

early Law the

Buddhism

the

overlooks the city of Foochow. Three Holy Blessed Ones or by

the

are

the
or

company,

of those

preached have who

Buddha,,

entered

upon

and the "eight-fold

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

selfish anger. by is followed

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

enjoy good will enjoy a

you

these precepts you observing will health, spiritual and physical ; you
and prosperous be contaminated

respected by will the be

will not
world
;

age ; foulness of your final

old

the

and

heaven

reward.
The first of the

four

precepts The

is Confucian
of this

rather

than

Buddhistic.

prevalence
as

characteristically Chinese notion written characters is well known.

wrong
or

to the sanctity of

It is considered bears

to

misuse

any

printed
conserve

ideographs.
the

that paper These are

thoughts

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"

monk ordained In the Mahayana

a

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

all kinds of animals. supposed, may

because

This

is not,

the bodies

contain transmigrated doctrine that all living things

with absolutely compassion The

is sometimes of the lower animals The human souls.

and

pure and is deeply

should be regarded unselfish feelings of love

rooted

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

that live.1 The The

"
"

third heaven
"

precept
"

elucidationreferred to in the fourth is literally

requires

no

the

western

region Mahayana of

(hsi fang)

of the

in

which

the

Buddhists

universe, have placed

In

the

Paradise

Amitabha

Buddha.

popular
"

Chinese

Buddhism
"

it is chiefly through

offices of the

gracious and yin (Ttfu-pei-Kuan-sliih-yin be reached.2 may

Next
may
to

the good Kuancompassionate

Pusa)

that this heaven

follows

little poem

prosaically rendered live the lowly life of a monk

be

of four lines, which thus : " Better is it

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

monkhood occupied life."

1

no

longer
the

allows

his
cares

mind

to

be

with

countless

vain
2

of worldly

See above, pp. 77-81.

See pp. 101,, 103.

154

"THE

PILGRIM'S

GUIDE"
some

[CH.
expansion the
to
woe or

These

lines perhaps

require

It is better to pursue explanation. than plative life, says the Buddhist,

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

after by the ignorant

are

prizes so and deluded

mists

of mankind

nothing,

after all,but

and

shadows. In the next

on

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

ideals wrhich the monkhood. Buddha

they

withdraw
ment

profess should The enlighten is the way all. There

towards

which
with

pointed

not
are

attainable
some

who

equal facility by devote their energies

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

years ; all that

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

privileged, as Master the

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

the reception-room, deposit his bundle paces

on

visitor,

outside
and

the

told, should door, go three decorously

into the

room,

seat
a

himself

half

the
to

seat

of

necessary
room

explain
are

that
so

It be may chair. in a Chinese guest

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

visitor is therefore acting further injunction The that

with

seating with due

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"

(ChineseShih-chia Fo) "the "akya Sage."

of the titles of Gotama

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

make up and chih-k'o is a member whose

ceremonious monastic receive

bow.

special duty the usual

of the it is to

fraternity guests
and

offer them

hospitality of

the

After guest
ensues

the
will

sit will be somewhat

"

the greetings down, the and

as

establishment. his chih-k'o and dialogue

that

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
"

place of residence the

is the

of B" monastery Have Chih-k'o.

"

you

received signs
of

robe

and
are

bowl the

[The
"

outward

monkhood

robe and begging-bowl.] fully ordained. Visitor. I am

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

in these small matters. 2 The guest would

occupied the humblest

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

cups of tea, would

be taken for granted

by Chinese

readers.

VIL]
Visitor.
"

HOST

AND
name
"

GUEST

157

My

humble

is

[Buddhists

receive a fa-ming, or that they ch'u-chia

"

name

in when

is,

religion," when leave the they

Thenceforward
are

and personal names May I enquire what Chih-k'o. father-in-religion ? your reverend
"

and world their family

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.

"

1 venture to ask is in this place, business

May

what
or

your

whither

to

proceed ? (If he proposes is not

to to

remain go

where

he
I

is.)
"

My

intention
come

purposely devoting myself and

have

here the
study

with

elsewhere. the desire

of

to

of the

principles of this monastery. to go elsewhere.} I propose to

"

lofty rules (If he intends

on

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

bring your the

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

departments, until When he

has

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

reverential. The next

"

consists of

section of our Ten important holy in

"

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

substance. find some experienced and

shadows It should

or

echoes,
be

your

en

your

guide

teacher.

person to act If it is not your

VIL]
good then

WARNINGS

TO
come across

PILGRIMS

159

fortune

to

put

your

faith

in

the

any holy

such

; and mountains shrines let your

when

you

burn
be

pusas incense at
"

person, of the their

spiritual powers behalf that through

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

false friends only

men

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

cannot which give them forcibly establish themselves

they

will

when

they

come

to

temple they

the premises, and is unable to which

offer them themselves

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

spirit such bad

to

your

religious instructor; people

are who do all in

and

when and

across

crippled
your

you come in misery

to

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

continually footsteps, and

fail to carry out

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

is inhabited wisdom, whether it to be lodging

you the

by

men

of distinguished

virtue and
as

should

report true, go thither.

a

make is true

careful enquiries false. If you or

to

find

in

monastery

If you perceive while that the rules of the

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

religious find that the

you

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

all ideas of fame

your

when
ones,

mind when to take long

you
are

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

circumstances. truly wise and

companion,

accordance him. near

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

all costs to follow

the good

and eschew evil. it should be remembered Fifthly,

the pilgrim's quest expect to find his path an easy

of object

that the proper is truth ; he must not

one.

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

will make It is not till the

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

child is taught his elders. Neglect

a

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

opportunity Sometimes you

of cultivating

wisdom

and virtue. whose language

a

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
"

their words ponder Sixthly, it should be

say, at leisure.

that you that there

and

monks.

can

find
;

lodgings

for

themselves
and the Taoist

money, diffi without

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

monasteries monk asks for

the

along their route. hospitality at 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

monastery in suppliant and

he

should

do

so

of a lowly

expected

hospitality, let him

or

instantly

quell any who

turn

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

in the rain, or caught let him long day's tramp,

to

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

travelled should local

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

that they will meet

can

spare nothing who

are

for strangers ;
parsimonious with
cases no

you

with people
who

avaricious, and of support refrain from

or

means

will supply you In such whatever.

you

must

referring

to

ungenerous nothing
way
as

If uncharitable. else for you to do, you may

mendicant,

as such people is really there

carrying

your

go on your begging- bowl

164

"THE

PILGRIM'S

GUIDE"

[CH.

in your hand. the offerings single

begging will not thousand

There of
-

saying that it takes families to fill a thousand

a

is

bowl,
even

yet
on

a a

starve

miles.

To

beg

one's

solitary mendicant journey of three food is to act in

down

the rules accordance with himself; blessed Buddha no feel shame pi-ch'iu when
outer

laid
one,

by

the

in

relying

upon
to

therefore, need charity. The word

begs

begs
he

that he may for instruction in the

may

and an for food

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

Let the good character. incentive to yourself. be an

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

will treat others now treating you.

as

monk
or

not to

to

make

journeysinto
risks.2
or

places

incur

unnecessary
Sanskrit

The

Chinese

bhikJchu, and

the pi-ch'iu represents " literally means beggar/'but

For

bhikshu,

Pali
to
a

religious mendicant. Buddhist monk, see above, p. 88. 2 The Chinese Fan-wang-ching

the

more

is technically applied Chinese terms ordinary

for

1087 in B.N., is

riot to

be

(Brahmajala-siitra), which the Brahmajala confused with

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

should make places he proposes

enquiries
to

whether
a

the of
are

visit

in

state

prosperity or decay, and open to travellers. Only

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

to worship with the

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

of chance comers. take gratefully

If you

your hosts may if you are cramped and show

quarters provide for you.

the

offered hospitality, and the food that

Do
not
or

for want

of space

grumble if the food

If you

drink

are

not

can you expect anger or to escape the charge of being covetous and illtempered ? You should train yourself to be happy

of superior discontent, how

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

yourself that Master did. Ninthly,

every

least you

l of horses : remind fare better than your

remember

that

every

temple is in

monastery,

equivalent to a reason that its principal gate is known

For the canonical story referred to here, Buddhist Literature in China, 1882, p. 52.
1

situated, wherever holy mountain. It

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

different customs different monasteries which he visits. the

at

himself

careful to adapt in the in vogue

If he arrives

the hour
time
are

the

of morning of the burning

monks

going

out

service, or at evening the of incense, or when in the fields or to labour

or

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

duties, and must prescribed himself from doing excuse so

that seek
he

the

false plea needs

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

and many similar sayings is understood to the theory

or

(Buddhist
a

as

text

that every temple

2

monastery

is,

or

mentioned is equivalent to,

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

his gaze of himself.

all the let it be his

also his desires

Let

him

avoid all reckless covetousness; books and scrolls be set on Such and precious stones.

whether
or

on

objects

gold and jade as these are all

liable to corrupt the for them overmuch.

value of
no

character of those who Worldly-minded men

the

long

such

things
To

to

pilgrim

may they should be

account.

covet

of

others

pilgrim

even may future happen

will assuredly his deeds who yields to temptation, and be injurious in to other pilgrims who
to
traverse

the material possessions bring discredit on the

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

of the discourses and

for their

and

unpretentious

quite devoid

of the classicisms and

artificeswhich

literary instincts of the The on the remarks the seventh

sermon,

average

appeal to the Chinese scholar. mendicancy, in

subjectof
of

perhaps
matter

comment.

As

of require a word fact, the orthodox

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

of the voluntary faithful ; and lay China is

out

been,

the
witness

people
a

of

enthusiastically Burma, Ceylon, and of yellow-robed in bowls begging

-

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

are supported communities and by the offerings brought

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

of abuse. his bowl filled

"

deal

be
run

with a good likely to get

"

and

less risk of insult

by throwing

off the monkish

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

that religious pilgrims, whether

need
or

Buddhist
from
a

Taoist,

have shelter.

little fear of suffering

The

lack of food and allow

doors.

Chinese
;

are

hospitable rarely their

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

hills which the of

lie at

distance of the

of

of miles

from

south Anhui.

bank
Its

Yangtse divinity
or

in the
is the

province

patron pusa fling

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,

theories of the Tantric

1457, and

See B.N.

997, 1003,
Chinese

(Har. iii. vol. vii.,

frequently Chiu-hua, Foochow.

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

the Earth miles.

is 180,000 The

yojanas thickor

say, six million

deepest

lowest
-

of

the

various

earth -layers

is the

Diamond

earth

(Chinese chin-kang-ti], which

is absolutely
so,

ing and unbreakable. Even inflexibility of the virtue and

the heart

unyield it is said, is the fill

vow

of Ti-tsang;

for he

courage which has uttered a

before the throne

Buddha)

that

of the eternal God he will devote himself

(the glorified
to

tion of suffering mankind, and deterred for a single instant from task until, after the all living beings hood.

the salva that he will not be

his self-imposed he has brought

lapse of

aeons,

safely to uttered from

the
vow,

haven

of Buddhamake
as

Having
swerve

Ti-tsang
earth tion,

nothing can his purpose. Just

on

his

the

rests
so

immovably

its adamantine its surest

of the

founda

in the

find will mankind diamond-like firmness Ti-tsang.2 The from

support

will of the

unconquerable
cannot

daunt

him,

and

hosts of evil spirits sorrow and danger

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

reference to his position

rock
as

as

consoler and known sometimes

1

of refuge that

nourisher Ti-tsang is

the

Earth-spirit

the (ti-shen),
B.N (see

As expounded,

for instance, in the Ghin-kuznq-minq-chinq

126,
J

127).
Yen-mintj
Ti-tsang Ghing.

TI-TSANG

PUS

[CH.
-

world

supporting
or

spirit

Diamond

Adamantine
bears the

the (ch'ih ti shen), and spirit (Chin-kang chien-

ku-sheri). He
because his

name

of

Earth

partly

sympathy
and

embracing, help and

the

partly

are allcompassion his will to afford because

and

means

of salvation to struggling and

is unchangeable
also
an

indomitable.

But
as

souls there is opener

for

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

in the with passes

radiant rays

When

he
are

touches
burst

his staff they

the gloomy

asunder;

of hell he when his by

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

erring human the bowels how

the

tormented Indeed,

situated
we

in

of the earth. Oriental

and mind

when

consider

symbolism,
1

what

the use of understands Buddhist stress is laid by

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

world, we held such

world in current

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,

eternal punishment taught by Buddhism. be attained devils themselves. The

a

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.

forth for the poured The treasure-house

benefit of souls of Ti-tsang is

its riches are to the whole open world, and distributed freely among seek them. all who
Not

the

most

forlorn

profoundest be without

and most hope of gifts of Ti-tsang.3

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

pusa gracious of the Mahayana understood

from

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

For personage. Amitabha, true

we

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

realized Buddha, the

man

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

knowledge and become incarnate.

i

the

thought of human divine, in must short,

See pp. 113-116.

VIIL]

THE

TI-TSANG
us

SUTRA

175

It will perhaps help is dealt with problem

to

by of

how the understand if we the Mahayanists

numerous

briefly examine which the

one

the

sutras

in

doctrine
The
"

of

the

bodhisats

is instruc

tively handled. Vow of Ti-tsang

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

glorious Amitabha of his bodhisatship This

Buddha
"

may

be

typical of its class.

a

in

Chinese

form

has work1 since the last years of

era,

of our seventh century greater original is of much The

assembly
sutra

but

its Sanskrit

antiquity. description
of
a

opens

with

great

in
in

the

of pusas and paradise known

as

other

supernatural beings in Chinese Taoli and as

"

Sanskrit

Trayastrimsa Indra. Over

the

heaven

of the
of

Brahmanic

god

this vast himself, and

yet

crowd who,
not

divinities presides
must
same

the

Buddha
same

it

be
as

observed,
the

is the

the

historic is the Gotama

founder

of the in

Buddhist

religion.2 Buddhahood
which
can

He

same,

because

be
yet

reached
not

reached by any
same,

the

attaining highest state

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

Ti-tsang p'u-sci-pim-yuan-ching. having is represented as visited

the Law preaching life on her there after
of
to his mother There earth.

this

"heaven"

for

the

purpose

Maya,
are

re-born this

had been who dealing sutras with

(see subject

B.N.

153

and

382.)

176

TI-TSANG

PUSA

[CH.

obviously tion
to

intended the
at
a or

to

attune

the reader's imagina

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

pusa Wen-shu he can count shu replies

(Manjusri), and
the number

asks him

whether

of these beings.

Wen-

that

natural though thousand

to

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

as this merely It is grandiloquence.

regard

example attempt

of Oriental
to

make
measure

us

realize the utter the infinite, and

futility of all efforts to

an

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

it is said that there is nothing hear, nothing nothing he does not

himself, of whom he does not know, he

does
not

VIIL]
see1
"

REDEMPTION

OF

MANKIND

177

admits

that scope

the
of

infinite cannot
any

be

brought

the within He goes myriads

of

intellectual that these who

process. countless through

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-

tsang's Vow Ages

future noble

its incalculable
a

results.
or

ago,
pusa
was

in

remote
as
a a

kalpa
member

aeon,
a

the

born

of

family, Buddha.2 with he

and

became

devoted

certain disciple of

the
and
men,

Filled

intense
swore
a

with pity for

religious enthusiasm his suffering fellowoath,

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
"

ages --to sinful he

and

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

into eternal and

beatitude.
successive
the Ti-tsang
"

./Eons
1
2

away,

the
on

re-

This is quoted in a Chinese commentary That is to say, the Buddha of that

sutra.

kalpa

many Buddha Tushita

Buddha s, of other is to be Maitreya,

heaven, awaiting Buddha.

whom

Gotama

is still a who he the day when

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

present age), he was girl. This maiden of exceptionally

;

reborn

as

Brahman

virtuous,

good mother,
and
no

repute
on a

religious, and both gods among

contrary, whom
an as was

and men impious

her

the

an

heretic
were

scoffer, to

holy evil life

a

things
the

of
woman

account.

After

elder

died

unrepentant,
to

result
of

of which the Avichi the laws

she

was

condemned The

the

torments

hell.1
of her

girl, whose

knowledge

of

yin-kuo mother herself

and

(cause
must
more

and

assured effect)
been

her

that

have

reborn
ever

in
to

hell, devoted good

works

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

how or undergoing Suddenly she heard poor

you

could
"

weeping
the place The the

voice. saint," it said whither

your

relieve Dry your

them.
tears,

"

I will reveal

to

mother
"

has
was

been

taken." then
name

unseen

Buddha

for

it

he

"

bade

silently

home and girl return faithfully, after and

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

after spending of meditation

to

day

and

ecstasy

she suddenly edge

wallowed

night found
wildly
-

herself raging
of

transported
ocean

the

of

in

which

vast

numbers

hideous and the

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,

many with edges

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

until, having she acquired him. After

by
a
"

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

remarked, have which sinners

ment.
on
"

of

three the

great souls

waters

to

be

crossed
to

of dead

their
This

way
he

one,"

their place of punish is not nearly observed,

"

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

of hell is that mother

she

to the confines coming My find her mother.

"

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

and earthly residence ; hands respectfully and well,

"Your and that

whereupon
assures

he
her

clasps his that all is comfort.

mother,"
as

she may go he says, "is

was,

home already

in

in heaven.

Sinner

she

she

has
of

been

saved

by

the

virtue and You have

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

which she of her own

she had
the

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

all her activities to from the pains and

and

sorrows

of suffering sinners incident to both life she

were

death.
the

More

especially would
of

strive to being

assuage
tormented

miseries

those

who

in the
vow
a

sider her become

nor would she con underworld, fulfilled until every soul in hell had

partaker

in the ineffable bliss of heaven.

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

report of the first speaker the

work

already
the
next

in

performed. is the scene

Maya, begs

"Holy
to
out

Mother"

(Sheng Mu),
of the Maya parent

who

Ti-tsang
meted
name

expound
to

the nature

punishments the

the wicked. the earthly

a

is of

traditional
Buddha,

of

Gotama theory

and

she Buddhas." 1

is "the
In

according to eternal Mother with

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

request, describe the

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

gravest lack of filialpiety.

that the list of sins is headed to Chinese offence known moral

Among those which

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.

hint of the mystical

that all the Buddhas

182

TI-TSANG

PUSA

[CH.

inexorable
and its

law of karma Buddha

(moral character in action

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

by Ti-tsang in certain of self-sacrificeperformed incarnations. Once, for example, of his former

he

king of a country which was noted for the wickedness of its inhabitants, and through
was

born

as

love and

pity for his misguided refuse to

so

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

This damsel's the

piety, and

filial characteristic virtue was story told of her is similar in

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

life" is given special prominence To deprive any being of life, says

commentator
on

take shalt not in this chapter.

our

Chinese

this passage, is

one

of the gravest

of sins,from

all

men

and are In the second

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

grief, visited Buddha and he had done to explain what

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

other than your

and you yourself

bride were the three wife and your son's him in his cruel sport." encouraged
next

The
request

speaker is P'u-hsien Ti-tsang gives an account

pusa,1 at whose
of the

various

hells which

he has visited for the purpose

of saving

souls.
and

When

this

is concluded

exhorts

protect and Vow of Ti-tsang,

and

and all pusas keep holy this sutra

so

arises to spiritual beings concerning

the the

Buddha

that

through

sanctity

spiritual efficacy of its words As of Nirvana. reach the heaven the myriad
1

may all men he speaks, all universe

worlds
patron

comprising

the whole

The

divinity of Omei-shan.

See p. 147.

184

TI-TSANG

PUSA

[CH.

are

illuminated
his

from

radiant light which emanates He to transfigured person. goes on

a

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

will infallibly in pain, sick

sorrow,

to

all who

are

will be in danger or are

protection disturbed by evil

sure

spirits.1 After
an

religious dialogue Ta Pien "elder" named

a

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

of great devilYenlo kneels

and
to

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

and perplexities concerning

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,

may in told, making

garded is why

of any reprinting by Chinese

we

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

constantly find at books a list of the names

Such
names

end

of monastery

of printing.

of all who usually include

subscribed those of monks,,

editions of the towards the cost

nuns,
a

and
or

lay-believers.
hermit
uses

drawing

in making portraits of his favourite pusa.

It sometimes his own blood

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

and fall into The

are

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

though from the

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

and again again he has led them.

concerning "Lord," in number.

ideas of Chinese the devil-nature.

on

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

it be whether in which we cottage

"

"

city find

single man good, be it

reverence

single
so

woman

engaged
a

in doing

on

ever

small and

for the Buddhas

scale, or showing holy things, though

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

disaster, sickness, their doors." approaching

to

prevent

this

remarkable

speech
"

Buddha
Evil Poison

makes
"

reply, commending his fellow demons for their

-

gracious

laudable

and desire to

range

themselves and

on

the

side of virtue.
and
to

your himself," says Buddha,

and

"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

god Brahman Buddhist

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

proper like Indra

karma, him
to

good
sent

merit be

which

heaven
revert

to

condition
"gods"

exhausted, and he inferior to perhaps

are

will that
com

of

men.

The

treated

with

by paratively slight respect are they, like men, still

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

heavens the of The "god" who

be

Buddhahood
order

born

that he

may

arrive at

in man as again bodhisatship, which

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

all mankind is not due

men's

failure
or

to

him,

to

other selves, but

own

any

influence or them power outside is attributable to their entirely

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

plaything importance proper they

A
no

soul It is should they

from
we

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

a slaughter of is not injunction merely Buddhist commandment

the

against magic. other

and

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

old age clouds his faculties, the

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

encouragement delivers the

to

then,

turning
that

to

Ti-tsang,
demon,

prophecy
and
to

this

owing
men,

his tender

will, in time certain hundred and

a

merciful dealings with lose his demonhood, come, in the

remote

and

at

period
seventy

future

(one

kalpas

hence)will
sutra

become

Buddha. The section of the by Ti-tsang enumeration

next

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

sympathetic, relief of the Thereafter we

a

and

who

devote

themselves and the

the

sick, the have a

a

crippled,

aged.

section

which
-

contains

speech

from

powerful
of

earth

spirit

joins the
assembled tsang.
and

throng
to

do

spiritual beings honour to the name

on

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

the truth that pictures

as

sanctity attaches
and

images
use
*s

and
to

such,

that

their

sole and

to

stimulate the religious imagination feelings of veneration for the engender

they
are an

spiritual reality of which

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

intended are shows local habitation, nor

to

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

human but and

communion
to

with
as

the
a

divine,
means

be

regarded

end.

This educated
educated

is undoubtedly view of images Buddhists in China though

"

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

worshippers of stone and clay, in Canton Peking in Moscow Rome. as or

The
sutra
next

introduces

us
"

to

one

of the

greatest of being who, three

the
as

pusas,
we

Kuan-yin
seen,1 over

the
one

glorious
of the

have

is

divinities who preside Western Paradise, and who, guide

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

oppressed, the The believer evil dreams. dangerous mountains, ascend

forests,
robber
-

poor, the hungry, the sick, dying, and the dreamer of

in

Ti-tsang

may

traverse

trackless

cross

deep

haunted

with faith the be surrounded guardians pusa's

name.

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

sleeping, the believer will invisible bodyguard by an

and him

or resting, waking be attended always

even

wild

beasts

do to reptiles will be powerless poisonous harm. Not if he for a hundred spoke

thousand
exhaust from a

kalpas,

says

Sakyamuni,

could

he

the good

blessings that manifold result faith in Ti-tsang. man's Finally,

his
arm

Sakyamuni

stretches forth

and

touches

the pusa's head. "Oh

Ti-tsang,

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

of your all that is

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

watching misery owing

redeemer,

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

personal merit speck of dust, or

of
water.
come

is
a

grain

very help and set them Ti-tsang now Buddha

drop a sand, or jaws of hell Ti-tsang of free.

kneels

In
to

the their

will

before

the

throne

of

and, clasping
to

his promise

devote

his hands, solemnly repeats himself to the salvation of

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

raiment and blossoms fallat the great pusa.

1

the feet of the

one

Lord

Buddha

and

of the modern

editions of this sutra

at Ku-shan

The

reference is to the edition published

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,

piety in the prayerful Shih, might Wu

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

stress much itself. Were

filialpiety as it otherwise, struck

a

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

similar to that occupied by the Hsiao Ching, or

Indeed
as
"

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

expounded has earned

this high
in which

distinction owing

and hardly

the cardinal Chinese illustrated, though in

deserving however,
of
as

the many passages virtue is emphasized

respects it is It may be special praise.

other
a

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

great who, with

pusas

dealing similar sutras Wen-shu, P'u-hsien, and religiously Mountains.1 of Ti-tsang

to
are

Kuan-yin associated Next

our

Ti-tsang, with Four Famous

about

to

nothing
name

the
be

cult

(whose
Western books
on

very

will
to

readers)is
Chinese
no
means

be

strange found in
;

many

European little that

It
"

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

aware. pages is now has how the mistake

is not
It

arisen.

vaguely Ti-tsang

understood
on

that prayers
of those

are
are

addressed supposed known

a

to

behalf

who

to be suffering the

pains of hell, and

one
:

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
"

of his titles is Yu-tu-wang but City; names these

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,

rather than the ruler, of hell. Chinese is the Yenlo name

for

the
or

Vedic
deity

Brahmanical and India In Yama. with

nature.
was on

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,"

similarly dead Yama

women.1

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

monarch and Vaisali, in Northern

Once

neighbouring defeat in a
oath
come

state

he

was

with the king of a in danger of suffering

swore
a

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

of the god Agni,

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

fought on whom ferocity. The and king

of

his

side
was

with
soon

terrific
won,

battle

and

the

territory

victoriously through marched his defeated But neighbour.

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

kings, and their million warriors in hell as demon-lictors. Yenlo

and
as

were

also reborn

king of hell possesses of servile devils multitudes

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.

is poured copper of molten is set at liberty After this he

to
amuse

a and down his

allowed of his

himself

with

the female
comes

and devils

court

punishment described Yenlo is sometimes " This is really double-king." or

tion of the

time until the to be repeated.

for

the

as
a

shuang-wang, Chinese transla

"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

of the demon-ladies. view, the word

"

But, accord

implies that Yenlo and

seen,

two

Indian
known

personalities male legend, as have we

Yama and

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

eternal punishment and would, indeed, be

everlasting or is not inculcated by Buddhism,

of

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

surprised to find that in Buddhism recognition the existence is no There

of
a

there

is
of

spirit

unmitigated evil. innumerable hells of thronged

languishing
tortured

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

vain or hell by the touch hell's darkness

Ti-tsang is not the compassionate hopeless one. In bursting the gates of

of his staff, and
in dispelling of his wondrous inevitable con
and good it is, as we

jewel,he
summation annihilation in our seen

with the radiance is but hastening an

"

the

triumph

of

the have

of all evil. Thus

sutra,

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

his fellow-devils from

that

regarding

Ti-tsang
volunteer

as

their enemy hasten the

virtuous
men

they

themselves

to

final defeat and

women

of evil by shielding all from moral or physical

not

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

serried ranks religious imagination

one

the

unharmed of evil spirits. That of the West should

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

is familiar with "when the devil was

the

man

he will enter the monkhood. of the Christian satirist, assumes

fancy, unlike that devil that the will not go back on his

But

the Buddhist

word.
2

See pp. 185-6, 187-9.

vm.l
conceive
utter

BUDDHIST

DEMONOLOGY

199

of

"the

Devil"
towards

malevolence
towards

by characterized and defiant mankind

as

hatred
of the

God

pessimistic
of of
the

natural accompaniment that Lucifer and conception

"

is

the

rest

fallen

"

denizens

hell

are

and angels irremediably damned

other
to
an

theory ; but this gloomy eternity of hopeless woe inherited have to (which Christianity seems
from

Judaism) has
demonology
that be
"

no

merciful realize would victory good. We

counterpart in the Buddhists, of the

of
of
one
"

more

the

existence proof

an an

the

eternal
a

who eternal hell irreversible

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

divinities whose in that country Ti-tsang

among cult has

many firm taken

one

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

and attributes of has been endowed

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

is the ship of mercy

that conveys pain dark

and

sorrow

the

the perilous seas of torch that illumines 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

charming Hearn's Glimpses describes

of the
a

account

of

of the Jiz5 cult may be found Japan, i. 34 ff. (London Unfamiliar

''

1905). He

certain sculptured image of Jiz5 playfellow of dead children,, like a

gracious eyelids half-closed, and face made the only Buddhist art could have imagined
"

in white stone boy, with beautiful young heavenly by such a smile as

as
a

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

For the and supremest gentleness." I am indebted to a Japanese Buddhist

smile of infinite lovingportraits of Jizo in this

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

first of securing consider Ti-tsang universe

"

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.

countless ages that he would

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

hell for the

In

souls.
or

functions

view qualities have

of releasing purpose of the fact that these

parallels in the myths

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

Christ's descent into hell

motive

of the descent

into hell have

been

numerous.

In the

"

Faith

202
contact

TI-TSANG

PUSA

[OH.
religious systems been considered,

between

the

two

great

of East

and we Christianity

has already and West found for suspecting reason

nor

Buddhism
a

that neither from directly borrowed

the other, but that to availed themselves material Buddhist of other

moreover,
"

certain limited extent

common

both

of

stores

common

not
-

only but

to

of religious Christian and

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

the Japanese. and the regions from which both

Mahayana doctrinal made
seem

Coming

to
we

have

Christianity and the drawn some of their that the of

a

material,

find

Mandeeans

their Hibil

Ziwa

the hero

descensus ad

of St Jerome" buried, descended third day."

in 1903) we (discovered into hell, trod down

more

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

the sting ofdeath, rose (takenfrom the First

nether

(llth ed.),
legend is
('

by the Christ." Dr T. K. world i. 170. He points out that

"

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

of the condemned stories

of the
are

sufferers ; and somewhat similar Havana in the told epic about about

Rdmayana, and

Yudhishthira

in the

Mahabhdrata,
Such

also about

the divine Vishnu.

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,

which Hinduism Chinese Buddhism

the whole period Indian Buddhists

has had
is due

of to the fact that during activity of in India

on

the development

of the missionary in China, Buddhism

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

congenial in both Buddhism The result of the assimilating

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

great deal of Hinduism auspices of a Buddhism

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

shall often find that all or functions qualities and ascribed

pusa
are

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

the much describing

1

same,

and

most

of the Mahayana virtues

of

sutras

the

deeds

and

of the

pusas

the Vajrapani (see

on

Bodhlcharyavatara

is also supposed Santi-Deva)

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

of originality in the the Buddhist writers.

the contrary, such almost

resemblances

often

seem

to

be given

unnecessary
to

the writers wished reader

or

compel
to

emphasis, as though the least thoughtful

something of

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

undifferentiated He only Reality.

and One,

to Kuan-yin

and

Wen-shu and

and the

all the

myriad

Buddhas
that

and P'u-hsien pusas in all the

worlds myriad Similarly, at Wut'ai

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

the throng the

of worshippers
-

who

year

beautiful mountain

steep pilgrim path hua. The of Chiu

-

of the

of object

206

TI-TSANG

PUSA

[CH.vm.
only, for to

their quest is Ti-tsang them he is no phantom,

a

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

especially in the of 'the

of clay
or

pilgrims bronze

know
that

that
they

in images
to

can

hope

find the

real Ti-tsang, and outward

they, while
are

performing
of them,

all the

expected

in garnished rather in the human Each

staff that

temple
secret

will look in curtained or

rites that for Ti-tsang not shrine, but hearts. of the

being

places of their own is himself the bearer

open
the

will break of the

gates

of hell, and

the

possessor

jewel that
his
own

will illumine soul

the

darkness

through
as

which

is groping.
or

So long
sin,
or

he

is sunk

in
or

sensuous

delusion,

in

in selfishness,

is led astray by the

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,

the dust and

rubbish

if he will only clear away under which it lies concealed,

to

will assuredly prove incorruptible. and

man

everlastingly precious Similarly, the only hell that hell that he

creates

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

of hell shall not

"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

the judges hereafter."

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

high position and tempera attraction for Ch'iao-chio, whose

the
was

king;

but

deeply
better Buddha.
may in

religious, than
It
be

and

who
a

longed life long

-

for

nothing
of

to
was

become in

disciple
1

the

guise

of

was

Ch'iao-chio, which his fa-ming,or name

surname.

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

tranquil choice espied

than

life of
was

soon
-

contemplative No made.

recluse. had sooner

the

he

cloud piercing heights of Chiu felt impelled to explore its deepest

and

hua

loneliest himself
and

recesses,

through

thither he made the brambles and

and a path for brushwood

region isolated

tangled

the

princely from human

subsistence But though
on

creepers. In hermit dwelt

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

told that animal

once

when his who

waters

he

was
was

bitten tended

venomous
a

wound

fairylike
of

creature

stream miraculous from a rock.

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
"

evidence of Ch'iao-chio's frugality, Chu-ko his friends his threw themselves at

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

Yli, built for him

beautiful

dwelling, monastic his life surrounded

in which he spent the rest of by a few devoted disciples,

a

among
men

were whom followed who

few

of his

own

country
exile. of ninetythan half

him
at

into voluntary

He

died

nine, having
a

great age lived at Chiu-hua for more

in

794,

the

The century. spirits of the streams and peaks his loss, for we joinedhis disciples in mourning
are

told that at the hour

a

of his death
a

there of
moan

was

heard

ing

crashing of rocks and in the hills. But it was

that

sound
not

death

the
the

monks

and

hermits

till after his of Chiu-hua

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

specially prepared dead monk's body his complexion

was

receive them
no

showed that

trace
a

and lo ! the of decay, and

man.

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

of his nature have been no

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

place laid in its forth and

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

the kingdom where was It has always been assumed by the

travellers and missionaries who

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

against the 1912, p. 121).

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

that saint of Hsin-lo Siam. This assumption the mistake

on

he

is of

erroneous,

though
may it

the

part

Europeans
find that

be
has

readily excused made also been

of
a

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

reveal monasteries is sometimes home

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
;

the ordinary the almost

Chinese

Hsin-lo

forgotten

of south-eastern

Korea,
of

which
the

certain kingdom became extinct in

era.

the

tenth

century

Christian

A it
a

perusal

of the

clear that native of

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

having who, in kingdom

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

to, in the Chiu-hua-shan-chih,

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

of the eighth century would China Yunnan, through entered

under A the control of various clue to
our

at that time

sections of the Tai

wanderer's

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

royal lineage, for we

early down
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

possible that his father. In 737 Hyo-syong-wang

reigned
four

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

of the mountain information. The Taoist

and
more

history

thousand
Pai-chi and

years

ago

seem

adepts of to have
sounds.

Kao-chu-li represent the modern

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."

as reputation The shadowy

the

home

of

Taoist

Emperor travelled
named

Huangthither

ti
in his

(2698 B.C.)is said

company of a purpose being the
to

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

years, and then to heaven went

(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

flying after their father. Ko Hung, lived was who

of from
our era.

the

fourth

He
to

was

in

the habit of wandering

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,

fascinating book about and biographies and he also composed

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

himself was centuries. He the hsien-jen, and he is classed among

eighth listen, or Eight Rishi, of the Pa familiar figures in Chinese art and

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

because It is also officially

the

year

780

the

Throne

changed other hand,

1

existence of this monastery its name Hua-ch'eng-ssii. to On

the

the

and the the

weight
the

of authority
territory

supports
(at present
was

There

is

hill in

Weihaiwei

British Chang

which, rule) Kuo-lao.

reason,

mysterious
pan-pi-shan,

the

"

was carried half the other remains hill." cut-in-half

according One half

to the local folklore,

off to in situ, and

under by half in cut Manchuria for some

is still known
as

216

THE

PRINCE-HERMIT

OF
was

CHIU-HUA
no

[CH.

view

that the Hua-ch'eng-ssii

the monastery Yii by Sheng the

case

which was and his friends

the
saint's
name

other than built for Chin Ti-tsang

;

and

that

it is certainly been has always

to

associated with this monastery, demolitions (after and many

the
and
no

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

authorities agree shan,

"

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

of the stranger from Chiu-hua the name said to have

been

Hsin-lo. appears
written

in which poem for the first time is

The

by

Li

caught sight of the peaks from Yangtse River and likened them petals of the lotus.1 is a tradition There

when his boat on

to

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

Chuang-tzu philosophers fourth centuries third and in

a

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

capacity ; but have been one

men
a

Li

is universally

of the wittiest and of letters that China has ever

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

by which of the names is his idolizing countrymen

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.
"

that given him by Angel."1 Another

upon him
"

brother-bard

"

the

Banished

of the titlesgenially bestowed admirers

Po,
was

by
:

his

the
a

"

Inspired
before

Drunkard
and

for Li

since his time, bubbles at the winking

a

like many loved to see

brim."

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

that the flowers

Ti-tsang of

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

companion, busy world

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

your to this cloudland

1

and heart longs

stillis the life of the recluse, and Bid farewell, my boy, for home.

hermitage,
H. A.

and

then

leave the
words

This

is Professor

Giles's translation of the Chinese

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

adult could have country so thoroughly

an

learned
as

the

difficult literary language

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

of that verses that

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

care you pond floating bubbles.1

more now,

to

Go The

and

play with dry those

the fastthe you

flowing mists
are

tears.

and

clouds

old monk will have for companions when

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

small stream, from to Ta-t'ung

shallow, the mountain and is

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

undulating country, well The monastery populous. of LoVirtue

("Happiness and
on on an
-

") is the firstBuddhist

the main gate

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

notable ancestral family. the Chang

is that the boy is growing with
out

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

of his the hubhles in the

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

mountain, Ch'ien-chia-lung, but

of the

eleven miles from about better lodging might be

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

find the sometimes may The inconveniently crowded.

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

candle-tree Chiu autumn. forested, and

slopes, are to be found

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

the pilgrims, who

trophy should

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

in many monks besides Chiu-hua. The

firsttemple

elixir of Buddhist

is life)

favourite

employment

parts of central China

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
-

on clan. Farther Hsia-yiian, or Branch

we

pass
of the

hsiang

Monastery.
to

It

is usual

for

large
at

monasteries base of the with

a

have

branch
or

establishments

the

mountain

in the neighbouring

view

partly to the supervision with the monastic

plains, of business
and
of
or

matters

connected
to

revenues

partly

the

pilgrims bound Lower Temple,

guidance and entertainment Hsia-yuan, for the mountain. is the

term

applied

to

such

subordinate

houses.
1

Ku

T'ou Tien-men.

222

THE

PRINCE-HERMIT

OF

CHIU-HUA

[CH.

The the way

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

iconoclast selected for the new to inaugurate T'ai-p'ing was

Heavenly Kingdom

which he hoped " The T'ien Kuo

"

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

and bears 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

religious house isthe monastery in

1667,
at

of importance
"

of

Sweet

Dew." of

which 2 It was
a

arrive founded
-

the
a

suggestion
named

nature

loving
In

pilgrim,

by

monk

Tung- An. the

the
con

eighteenth century ferring ordination

"

it secured
a

right of
can

be

exercised

only

privilege which by those houses

properly have which

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

rebuilt till 1895.

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

of the Tranquil-Mind," which been a favourite resting-place of

of these poets dynasty lived in a
"

"

the poet-monks of Chiu-hua. Shen-Ying of the T'ang

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

spirit of the mountain

2

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

to take enough lore of Chiu-hua,

was scholar, who deep interest in a

and

was

co-editor

of the latest edition of the annals of the mountain.

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

in sacrifice and worship with but not he is commonly, whom

been

the

son

(2205-1766 and B.C.)

worship with the Kao-hsin of the Emperor with the Chi

"god

earlier dynasties god of the crops,"

was

or

under associated in sacrifice and Ch'i was Ku-shen. the son and B.C.),

of the the Hsia

(2436B.C.), and

has been

(1766-1122 B.C.).

of the crops" since the As the Shang dynasty

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 gods of soil and this identification. the essay

oil

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).

See especially pp. 501-506,

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

of the locality was dynasty T'ang states

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

action Complaints were

regarded made
to

as

highly

improper.

the
were

the

result that the flogged. the monk

It does
not
our

scrolls

authorities, with destroyed and

seem

to

have

been

known

to

the

author
monk

of

inscription

who declared Yii had become identified with

tutelary

unfortunate Han that the anti-Buddhistic

that

the

the t(u-ti or

local

god
current

was

only popular

widely
every

have who, is a

graveyard, every its own particular t'u-ti, or strictly speaking,

tendency
to

to a giving expression belief. Every village, is supposed to temple,

patron
2

divinity,
but

is nameless

there

regard
a

manifestation
whom
1

of

each t'u-ti as a local in single divine personage unified, and

famous
in

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,

literary annals of Han Wen-kung. as

Lion
and

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

this divine of China be identified, in some

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,

destroy the scribe, might He that Confucianism, argues

on

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

be result would Buddhism which

moral

and

The

hostility

itself would by Buddhism shown

on

in social anarchy be overwhelmed.

to

Con
is

fucianism

recoils

Buddhism

itself, which

ix.]

CHOU

PIN

ON

BUDDHISM

227

rejecting
Confucians merely
system

its

own

sources

who

refuse

to

of life and strength. are accept Buddhism

off from
a

cutting

themselves
they
can

religious
as

which and

take
no

or

leave

they

choose,

which

is in

whereas well-being; Confucianism to are consciously

which
are

wise Buddhists

essential to their hostile are who

un acting suicidally, by trying to deprive themselves of things

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

again and again is interesting as have which becoming a

case
means

summary

of

some

of

the

reasons

always really

prevented

Buddhism

from

national Buddhism

against

China. The religion in is plausible, but by no

not

It does conclusive. fact that Buddhism

as

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,

ethical systems does moreover, with

alone.
not

The

religion is incompatible it tries to

that his admit Confucianism, though

for
some

mysteries unsolved.
as

provide a solution Confucianism which

He

of

those

well

as are
a

pride Buddhist, and

takes

confessedly leaves in being a Confucian

all the

Confucian institu

virtues

inculcated celebate

in his books.
seems owes

The

tion of with

monkhood
man

inconsistent
to his family,

the duties which a especially in connection

on
more

with

the

rearing

spring to carry inconsistency is

one

the

ancestral

of off cult, but the

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

continuation has been family

extremely
enter
rare

the

ancestral

unless of his
It
son

already in China
"

provided for an

for.
only

is
to

the monkhood unless, indeed, the father of a healthy family.

It

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

religious life from

personal
are

choice.

impelled Buddha

parents whereby devote their boys to various. Sometimes

vow,

sometimes

service of they do it in sometimes

on

the

fulfilment
account

of

religious poverty.

of

extreme

It

seems

probable

ix.]
that
and
or

PROSPECTS

OF

BUDDHISM

229
era

the

dawn spread have

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

Chinese of vitality There Buddhism in is

Buddhism
to
reason

sufficient the the

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

the spiritual and China.

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

special interest, which vihara Jeta

and

come

the the
to

Monastery, park
by and

is named which the

were

after given

prince
of

disciple Sudatta.

the

reign

Chia-ch'ing greatly

(1796-1820)
under

the
a

monastery

prospered

the abbot
of

rule

of

monk the less age

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

monastery, the T'ai-

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

effected through named

exertions

zealous monk
says

Ta-ken

("Great Root"),
himself
no and Buddha's

who,
a

most

chronicler, proved devoted son of Buddha, honour than

the

to

be

less
own

worthy of praise and disciple Sudatta.

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.

the preserved corpse might gilded or lacquered image,

thing of

shock

that

ordinary pass for an and it is with some the Western visitor learns for

(or sometimes

discovers

himself) that the

body

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

other saintly persons and will Tibet the

in from
for
custom
soon,

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

seated cross-legged Lamas Buddha, the of

are

exposed

to

public

232

MONKS

AND
a

MONASTERIES

[CH.
their
in
a

veneration
death, gilded and

for

each
or

time after considerable is finally enclosed body

chorten, which

tomb,

is thenceforward that
was

regarded
previously

with

the

same

reverence

accorded

to

the

embalmed derives

body

itself.1 The Ch'i-yuan

Monastery

from and reputation prosperity it is a publishing house for Buddhist

tracts.

part of its the fact that

books
"

and the

Here

the Vow

Ti-tsang-pen-yuan-ching
"

Sutra
to

of the

go out for it among the pilgrims. A little higher we up

where The Chin
stream

is never of Ti-tsang of print, for there is always

allowed demand

come

to

the

place

Ti-tsang of water
a

was

cured

to issue from
as

rock the Lung-nu-cfcuan,

which is stillflowing, and

or
"

his wound.2 his fairy-nurse caused

of is known

Spring

of the Wateronce

Close by the stream nymph." formerly building which was a

attractions
now

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

J.E.A.S., July 1911 (see especially pp. 2 See above, p. 208.

709-725).

x.]
grew

MOUNTAIN
over

CLUBS

AND

COLLEGES

233

the
but

site, and it came family burial-ground of a

the in
1237

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

other and persons of dedicated to the memory named

artistic tastes.

T'ai-po

of the great poet, and Shu-t'ang, or School of Li Po.

this kind
are,

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

and attracted for little these

universities

often

the

resort

of

of

the
men

most

distinguished

artists, and

club, or for several periodical

elaborate and 1479. Po's

of letters of by college, founded

centuries. restorations, took

philosophers, The their time.1

Ts'ai

flourished
underwent
the
most

The
of

buildings
which

The college

the place between years T'ai-p'ing rebels did not

1476
treat

Li

with

any

they

showed

to

the

greater respect Buddhist temples,

they

than

and

of remained their will but a heap

We
now

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

sold goods Buddhist books

laneous

The convenience of pilgrims. include children's toys, sweatmeats, and

as

images,

and

such
carry

miscel
away

articles

visitors like to
of

them as with Fortune-tellers

are
as

souvenirs
are as

their
and

pilgrimage.

numerous,

various

those
a

The
only

palmists

show by

practised degree of skill which

-

their methods in the West.

is

surpassed fidence. The

as
a

their

telling of
the
of
a

self con remarkable fortunes takes place, view within of interested

rule,

in

and

hearing

open air and large body

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

vicinity of the village This Hua-ch'eng-ssti.

seen,

we

is

the

oldest

history Whether

the mountain, and has a from the eighth century

continu
of
our

Sheng

Yii

and
or

from

its original founders, the days of Pei Tu,

his companions it dates whether three and

between
now

four centuries earlier,cannot But doubt there is no that is due

to

be

determined.

its special sanctity

of the
-

prince The buildings in

the

its association with the name Ti from Hsin-lo, the incarnate

have

tsang.

time.

centuries In the monastic of the

work
1

undergone have that

restorations since his elapsed

many

is made

chronicle special mention Fuby the monk done

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

ch'ing in 1435 ; Liang-yuan, was

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

emperor it was and

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

presented to it Chiu-hua words

of Chiu-hua
"

an

autograph
"

scroll

holy region
scroll
was

by presented In lung. 1857 the monastic by destroyed the rebels, but

"the sheng ching and in 1766 a similar Ch'ienthe Emperor

buildings
the There
by Liu

were

Library1
cannot
a

Wan
any

li remained doubt that it

-

intact.
was

"

of be

preserved
named

miracle,"

remarks

recent
on

writer
observe

Han-fang,
satisfaction had taken

who
that

goes

to

with

evident who

subsequently part in the temple

1

the
-

rebels
were

burning

defeated

with

Tsang-chincj-lou.

236

MONKS

AND

MONASTERIES

[CH.

immense

River.
before

"

slaughter and thrown Thus divine was

eyes."

into the Yangtse

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

originally constructed of large Buddhist

of this kind, which

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

several monastic Hua

-

scraps of food. buildings in close

the only
one

proximity which temple

to

ch'eng,

but

to

special

reference

which, though Hua-ch'eng, is the crowning sacred shrine of Chiu-hua

tien.
is
a

be made need it is only an

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

for here rest combined, incarnate Ti tsang, pusa

-

before

whose

gilded

image
every

incense year.

is burned

by

thousands The

of pilgrims and

prayers

vows

uttered

by the pilgrims

when

they

performed behalf, are

relate to

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

left for the

form

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
,

compassion born on was

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

his soul. has

been the

the

form

duly image

filled in the of Ti-tsang

kneel

before

The

the altar. sticks of lighted incense on to paper is then committed ceremonially

the

fire, whereupon region

written

prayer

passes to the

of spirit. Thus we find that from

superstitious lettered adherents

and
care

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

observed the and

a

that

the

circumstances

are

precisely of opportunity; in general

of
an

kind though
more

that

give

the

priestcraft its is term "monk"

far

ordained
we

Buddhist
not

description appropriate in China than the term

be

"priest,"

need

surprised
not

to

find that

the Buddhist
themselves
masses
as

clergy have

omitted to establish lay between intermediaries the

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

religion has seldom, bodies or enslave

often credulity

if
men's

ever,

tried

and

if it

has
and

derived
of the

profit
masses,

minds ; from the

we

ignorance
at

may of

least say

for

Buddhism

that

the

forms

superstition which

its priests have

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 superstitions which beliefs in China to-day

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

in the abbot of the Hua-ch'eng it is that dignitary who examines of

the

credentials

pilgrim

monks

their papers with of the fact that has been

attained.

the monastic
the

stamps and seal in attestation

objectof

The

their pilgrimage burned shrine was and

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

local belief, the The

entombed
name

of Ti-tsang
-

is incorruptible.

of

shen tien, which implies (if we may

term
are are

elsewhere)
not

is given building, to the judge from the use of the man's that the dead remains
a

only

in

state

of

also exposed already described Lung-shan.

But

to

public

preservation, but view in the manner

with the body

in

connection

abbot
was

if Chin

Ti-tsang's

240

MONKS

AND

MONASTERIES

[CH.

preserved there is

and
no

enshrined

like that of Lung-shan,

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

similar legends, based, biographer's desire pious from incorruptibility that

"

doubt,
offer

each "proof unmis

to

his hero

was

takably

saint.1 the
seen

After
flame
flame,
was

death

of hovering

Ti-tsang
over

mysterious That his tomb.

trusted,

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

leads gradually path ascending five temples before it brings us

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

old," and the Wu-hsia named

("Spotless "), who

the

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

the mountain. Visitors to

times

Chinese

of monks silence, or have voluntarily condemned in a cave to solitary confinement or adopted some in a spiked

hear

monasteries will some of who have taken a vow themselves cell, or

as are

have

form

of self-torture such Such penances cage.

"

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

is customary at that impel motives of austerity

are no

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

alms donations towards

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

the practices of Christian hermits.

MONKS

AND

MONASTERIES

[OH.

in view
"

is that

of the of
-

genuine
carnal

the

annihilation
of

religious ascetic desires and the

and

attainment

self

purification

spiritual

enlightenment. On 22nd May

"

named years

Bright

monk of the Pai-sui-an, Moonlight," l entered upon three

1908
a

voluntary this period had

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

of him glimpse but and happy;

through

he hole)

well
only
"

touched

when his lips, for

"

I spoke to him he Bright Moonlight

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

to silence. vowed The Pai-sui-an

may

be

The

views

from
are

the

monastery

very

neighbourhood the striking. On

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

the Hua-ch'eng feet.

Monastery

to
us

distance of
to
a

several hundred glen,

This

brings

narrow

shaded flows which

crossing the leading us past the Temple

and
"

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

authenticating devils and other

certificates stamped seal. Protective charms

noxious

things

may

highly are obtained here, and the humbler classes of pilgrims.

Hua-yiin-an.
2

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

The antiquity. in 1368, founded the rebels

of by
was
was

by

of and after its destruc The restored in 1890. temples

was

most

important

restoration
out

the

smaller

carried

chiefly
one

certain named another

enthusiastic P'u-ch'ing Sung

-

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

sought glades. of Chiua

The

most
was

distinguished
Wang

of these

lovers
"

hua

Shou-jen (1472-1528)
man of and He saw much

great

soldier, statesman, dynasty. Ming against

achieved than
one

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

Wang but Shou-jen scholars, found chiefly in the pleasure

mountain-hermits. kempt who person
by circle of friends
One
was

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

Ts'ai of the Tangled

was
-

Hair

"

another,
as
-

who
"

was
-

nameless,
-

usually
-

referred to
-

the
and-

Queer fellow who

-

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
"
"

fast asleep. says woke

"

Wang

sat

down

beside

him

and,

so

our

chronicler When earth

"

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

very dangerous ! best of terms with

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

rather Taoist adepts

him which caused interest in the unorthodox

and

mountain wisdom

wizards.

himself
for
a

studied
time,
art

the
and

occult devoted

of

the

Taoists tion to
1
2

the

of

regulating

special atten the breath.2 So

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

centuries B.C., the uttermost

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

psychic powers foretelling the

so we are

that he
future ;

cultivation of his developed the faculty of he startled people, and the

the
remarkable commonly
"

told,

by

accuracy

of

his

that

It was prophecies. Tao he had reached

1

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

frittering away of one's for me." So he reverted

which to keep
In
warns

This exclamation, energies is not the Tao

to

Confucian
the

orthodoxy,

men

them
1519

at

spirits but respectful distance.2

to venerate

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),

p. 306 ; Spence 130-1 ; Poussin,

1

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

or, say be discussed

"

Tao-tc-ching

referred to 2 Among ing

''

on

p. 139. the works of Wang

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

Shou-jenis to be found (about 1515) in the written

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

and object of jealousy, reported

to to

of

his
was

enemies plotting

the
about

throne
a

that

he

bring

resulted
retired where The

in his temporary
to

This revolution. disgrace, and he again

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,

only as but also

"

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

to the Confucian elevated to be that he had come

temple, regarded
of
the

of
in
on
1

the
system.

holy
A

men

or

saints
or

Confucian
erected Monastery

shrine
near

his

honour

the

was chapel Hua ch'eng

-

Chiu-hua,
Under

and the magistrate

of Wen-ch'tng.

of the

the

name

248

MONKS

AND

MONASTERIES

[CH.
with

district was
the usual

made

practice)
were

responsible (inaccordance for seeing that the commemora

duly

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

in spring is this kind

subject

interest and attention than It is not

reasons

importance,

and

deserves

far

more

it has received. for historical only

career

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

all the learning

too

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

revolutionary far from that but

"

they
of

reveal
a

character

and
a

embody single-

the ideals minded in war, lack

1

strong

of action,

and patriot, a courageous incorruptible statesman. an

men
as

skilful leader It is through has

been

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

within the walls of the city.

x.]
brought such the
men

MOUNTAIN

LOVERS

249

in recent
as

years

this who

parlous straits; it is be forthcoming in must

to

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

like fife and

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

field of battle, but on the silent hills. believe

that

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

Chan scholar named fifteenth century, we

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

reading-rooms in his memory of land. who

One

on

the and of his

with
was

littleestate

disciples
an

Lii Chung-mu,

himself

became

teacher of ethics, and admired sincerity, loyalty, and filialpiety as of all sound mountain.
"

emphasized the founda

was
a

tion
of
nan
our

morals. Of

He

too

lover

all the hills of the Chiang"

provinces," he said, than Chiu-hua." Fei Kuan-ch'ing

"

none

is

more

beautiful

belonged

to

date than Professor

Sweet-waters,"

earlier for he lived in

much
era.

the
He

first half of
was

noted

of our ninth century for his filial affection, and

the

(in

with accordance built himself a When

an a

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

it enables when My parents in comfort.

more

support

parents,
a

of what
to
me

use

would

no alas, are Government appoint

ment

be

?
to

"

So
make

he declined
a

the

offer, and for him

finally decided
self under Wang
to the

solitary home

the

shadow

of the peaks

of Chiu-hua.

Tsung-su

(ninth century) also belonged

He

T'ang

dynasty.

always

showed

keen

x.]
distaste, fame
we

POETS
are

OF

CHIU-HUA

251

told, for the

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

spent There one him

perform

on

Chiu
day

hua
met

he

strange which

handed
to

certain

enabled

him
as

various
body.

charms Taoist

miracles, such fancy credited

over
a

levitating the with

that
a

Popular

him

controlling
the have
was

power
"

the

dragons

regulate
to

rainfall

he power which His beneficently.

known
as

seems

exercised
afterwards

hermitage

the
to

Wu-hsiang
Li
Po,

Monastery.

Next poets
was

the

who

celebrated

greatest of the T'ang Chiu-hua in their verse

-

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

he wherefore that it may

a written receive its due

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

numberless have found

official rank
"

in

China the

the

call of the wild

more

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

of office office in question

sweets

even

than seductive in Sun's case though

the

the

drawal
to

to

Chiu him

hua
to

the
return

Court
to

tried

its best

induce

official life, but

are told wizardry hills in China. as of all other famous of Chiu-hua A typical story is that of a peasant named Ning

unsuccessfully. Tales of enchantment

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

as a regarded tales, including

fruit.
of the
of
a

Numerous Rip
Van

legends
the

strange Winkle

type,
even

turn
on

on

eating

the wonderful

magic peach, and properties inherent in the

ate

peach
and

blossom. then the

Ning
old
man

Ch'eng
led

the
to
a

half-peach, cliff and followed such as he lived time he

him

tapped

it.

The
into
a

rock

his guide
mortal
an

opened, and Ning strange dwelling-place,

saw

man

never

before.
but
after

There
some

enchanted

life;

x.]
remembered let him to
was

WIZARD

OF

CHIU-HUA

255

his old mother, and asked the visit her. During

to

the wizard journey he could which heard

see

told

shut

his

eyes,

so

he

nothing wizard rushing

was soon

of the devious path through he leading him, was though

of

the the house

tumultuous

waters.

Ning's
he
was

to

enter

reached, but it the wizard

before

thumped

allowed his back, and

came of Ning's mouth The told Ning peach.1 wizard date which a meet again on

lo ! out

forth that he

the

halfwould and his

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

month and on The Chinese, lands, their

are

of Wan-li the day foretold by like the

(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

acti they nobility, heroism,

other draw

which

aptly
at

satirizes the the

our

tendency

to

glorify
"

the past mountains

1

expense
own

of times

the
are

present:
not
so

The
as

of

lofty

The

meaning

is, of

course,

that his connection

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

of the Taoist mightiest find, in the com sometimes

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.

age golden Yii, for Teng

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

witchcraft. without month

of

All

payment

by evils caused do he these things would In kind. the sixth of any

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

wells and prefect, knowing

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

stretched forth his hand

and
a

there was spell than This was the heavens. gathering he Then

uttered the thunderin of rumbling sound

quickly followed by the the downfall of rain. of clouds and blew the turned towards east and
dark
masses

softly, whereupon in that to move his

reason

direction.

of cloud The prefect

to

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

much-needed Teng Yii when the happy

uttering

his incantations.
-

After

conclusion

prefect wished and offered him

the ceremony making rain Yii home in luxury, to send Teng

a

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.

specimens. and down clouds

was
as

He

used

the misty if they were them

over was

up running chasing slopes of Chiu-hua butterflies. His practice

crockery the cloud he
a

be

seen

to

catch

in

jar, which
was
a

he

held upside-down When his jar

of

pursuing.
piece

full he
and
and

dry

parchment

take would fasten it down

came
a

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

clouds, though whether is or their hunger not The

great

the
an

dainty

fare

satisfied

sportive

poet Su hour composed

cloud

question. unanswered Tung-p'o (1036-1101)in a

some
"

lines Of

on

the

subjectof the
the art of

gatherer. is one the genial poet, "there

who

late," sang has learned

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
"

from side remote by pilgrims from its woods

mountain and

the Yangtse
the
waters

is often neglected north ; but the beauty of

"

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
"
"

"

Monastery,4 "Second Gate

the Gate

Yung of
6

sheng Heaven"5
-

Monastery,
and

the
"First

the
the

of Heaven."

Here

we

reach

foot of

the mountain. by the side of

The
a

last of the temples, situated stream spanned by a picturesque

"

bridge, is
and
thence
to

supernumerary the road winds

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

; exploration of Chiu-hua-shan for us to the either to return

we can

end of our it remains and Yangtse (which circuitous

or

do

by

following
base

somewhat
of

route
to

that skirts the through

This tributary
2
4

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

into Hangchow the

and

the four days'

to

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

the these The

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.

comfortably accomplished first the Hsin rivers

"
"

in
-

an

subsequently

the Ch'ien-t'ang throughout

on
an

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

spent in restful contemplation of Chehkiang. river scenery of Western

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

hills of shortest prosperity

not

Buddhist
religious to-day,
a

China,
history,

the
yet

which

has

enjoys the
Puto

greatest

is Puto-shan.
but
an

is, strictly speaking, It is one

mountain,

island.1
as

of the group

known

to Europeans

the Chusans,

which
and

lie off the north-eastern

within
easy

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

large island which The of

name

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

Puto four miles hundred

irregularly

in length,
yards
rises
to at
one

island of nearly -shaped varying in breadth from a few three

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

small, better known

(ee word shan mountain hilly island. With to the regard

to Europeans
as

Pootoo,

see

which p. 67.,footnote.

is often Puto, word

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

of visitors who and

summer come

in the

pilgrim-seasons

of
to

in their thousands

in adoration

before

the shrines of the

holy

pusa Kuan-yin. The position of Puto great rivers

"

near

the Yangtse

and

the estuaries of two is the Ch'ien-t'ang

"

responsible for the dun

the
Puto
coasts

colour

of the
In

seas

that

lap

of the

sacred

isle.

other

fully deserves

all the praises that

respects have been

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

recently published German und Religiose Kultur der Chinenen Band

Unfortunately,
that Mr

of Puto in any European work by Ernst Boerschmann,

i. : P'u-t'o-shan Boerschmann

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

landed temple foaming

of the

such visitor was at Puto in February

built
sea on
a

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

the most idolatry."

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,

for all its

than
an

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

useless contemplations happiness science and 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

people with whom of others' foibles are among

acts

courtesy the first

to
a

of virtues.
extent

Those

and

words

were

great

responsible, not

only for many

of the antifrequent, but which have

foreign outbreaks that used to be so also for the pitiful misunderstandings

so

long

prevented

East
one

and

West

from

getting to
qualities.
Puto
was

know

and

Long

appreciate before the though

Jesuit

another's good of Gutzlaff,

not

days it
was

probably seen, by French a

Writing
he thus
of

actually
Le
to

visited, Comte.

priest
from

named

his voyage describes the

archipelago
:
"

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

whole blotted out

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

observe a profound of disturbing a neighbouring

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

to say that, having

spent
arrived

some

time

among the

those

horrid

rocks," he in the

at

last at
It
now

port of Ting-hai,

is evident

Island of Chusan. that this isle-studded sea, which is

resort

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,

characteristic of civilized Europe. however, the good father's indifference

was

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

he resolved to appeal his protecting power

ship.
"

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.,

1738, p. 11). The

century.

journey

described

made

late in the seventeenth

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,

surprised, and possibly Catholic father if he had been Xavier had

of
a

have

dis told

that

St
rival

Francis
in

miracle-work
Indeed when

ing

the

channels

Chusan. very time

it is not the

unlikely that at Western missionaries

to

the
were

supplications
of

St Francis
were

the

their addressing heathen members addressing

to

their
to

crew

theirs whether Buddhist

waters

Kuan-yin.
it
was

simultaneously is And who the Christian

decide
or

saint

the

pusa
However
Puto

who

really this may

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

(which deals with

of

millennium Coming

B.C.) may
down
to

refer times

the

Chusan
we

islanders.

of which
1 2

have
de Xavier

more

reliable historical record,

bom

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--'
""

Northern Mon .vlonastery

IWl
V' "V

""'!*?" Hsiang-hui :i$$8ds) S

^
.Temple
_

Fan-yin C

I A
__
.

TAN

^X Ch'ao

,,"-""""'

andtemple *^Cave
"

-yan^

OCEAN)

Grottoes Fa-(nua

"

Southern iern

\Vk nastery
.

\ Chao-yin ^^^XCave and Temple T/iePrinces

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

years Islands mite

ago
were

inhabitants

people
race,

or

Shan)

Annaof aboriginal (possibly formed and part of the

population of the Yiieh, which for

B.C.
"

semi-barbarous principality of in the fifth century a time

"

was

the most
China.
were

formidable
as

military
as

Eastern
the
race.

Even

late

in power dynasty the Han

islanders
At

undoubtedly they
were

that

time

of non-Chinese known Chienas

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

other attainments himself invisible.

legend lived

possessed
Indeed,

power

of making

he

was

never

according to by any really seen

popular he one, as which

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

artistic methods he wished when other

and

were

to

to peculiar he used draw

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

exquisitely drawn thus at least as

a

peach

flowers.
as

remarkable

that
a

Wang of ink with

Hsia, and

painter the

who

used

to

make

of blot

from his which the

blot drew
or

beautiful
toes.

either

fingers
are

his
a

pictures Stories of
way

this kind, describing

and

simply inexplicable and

of genius,

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

solely with proof

as

artistic instincts were of itself peach was

a

associated
a

significant peach-tree, pro

are

that

all Chinese

know,

wizard is one

for the

of the

favourite properties

ducts

of fairyland, and

its magical

of unrivalled renown.2 The earliest Chinese

have which
southern

name
"

of Puto

seems
name

to

been is

Mei-ts'en

(the Hill of Mei ")" a

to
a

still applied part

was

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

See above, p. 252.

T'u-shu-pien

ch. 64 p. 7-

XL]

BUDDHIST

HISTORY

OF

PUTO
to

267

into voluntary of Chehkiang,

Puto
:

exile. According his hiding-place

name
a

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)

Mei as of water still known It was till the ninth not

is of which Fu's Well.

began

to

acquire
Its

century that Puto special sanctity in the eyes of

Buddhists.1 Kuan-yin who,

as

patron
to

pusa

has

always
as

been

(known
we saw

the in
a

Japanese

Kwannon),

the

representative

in

is previous chapter, Chinese Buddhism of the

of the divine the

one celestial bodhisat Avalokitesvara, beings who Sukhavati, rule over

paradise

of Amitabha.2
In

the popular
now

religious lore of China,

a

Kuan-

yin is

Europeans
of Mercy,"
as

always represented as in China know her

but the
"

female the
"

divinity. Goddess
more

as

correctly

she Pusa

may

be

described
and

of Love is Ta-tzii

Pity."

Her

full title in Kuan-sliih-yin

Chinese

ta-pei

chiu-k'u

tzii-tsai wang

p'u-sa,

be translated, "the

All- compassionate
the Royal

may which Uncreated

(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

says 550 ; but early as was prohahly due to

Liang
to

126,

that
he
a

temples
gives
no

later

on confusion A Chinese dynasties.

writer

(P'u-t'o-slian-chih xvii. 2)
of Puto back
to
a

tries

carry

the the

Buddhist
Western

traditions

still earlier date also

is

(280-289 of
entirely

Chin

dynasty) ;

but

this

statement

unsupported

by

evidence. 2 See pp. 100-101.

268

PUTO-SHAN

AND

KUAN-

YIN

PUS

[CH.
as

Various how
a

suggestions Chinese pusa.

came

have
to

been

made Kuan-yin

to
as

the
female

regard
some

She

is

in

respects known

the
to

Buddhist

popular Holy Mother

of the counterpart Taoism T'ien-hou as

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

who and peril, especially from both are ; and regarded

of mothers and
as

goddesses

the

patrons

protectors
That

the bringers of children. another with from the gathered

"

these divinities eye

one

no

be unfriendly feelings may fact that shrines to the Taoist

"

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

emphasize the pusa

fact that

in the

temples
as

is frequently

described
who

the

Kuo-hai
across

Kuan-yin

("the

Kuan-yin

came

the

however, sea").2 This epithet,

are

The

Shrines

to T'ien-hou

Northern
Temple.
a

Monastery
The

and latter is near

in

to the in the pavilion at the entrance Fu-ch'tian-shen the front hall of the

the

landing-place,
to

temple

(the Kuang-fu) dedicated

"

another

and close by it stands Kuan-ti, Taoist deity

"

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

worship the term

is Tfai-shan,

the sacred mountain of Shantung. sea-borne "). used is P(iao-hai (":

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

the hung-Ja, which

raft, or

Bark

of Salvation,"
are

saved
to
means

borne

across

the

sea

souls of the of life and death the

course,

Amitabha's

paradise. that has

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

sea-goddess. the eighth

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,

like the Sung-

of Taoism,
infant
to

carrying

male

is often represented as in her arms. The belief

that

she founded Law*

1

is able
on
a

grant

But
J. M.

passage it does not

prayers for children is in the Lotus the Good

of

require

much

daring
1910,

to

Cf.
Ave Him,

Robertson,

Christianity and
Alma,

Mythology,

pp. 213-

215, 331.
2

Maris

Stella, Dei Mater

etc.

3
4
5

Sacred Shrine, pp. 465-6, 470. Hastings, E.R.E., ii.116, 290.

Russian

S.B.E., xxi. 409.

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

worshipped Kuan-yin Chinese

seat
was

long

heard

Buddhists

acknowledge
was

that the original

at
a

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

that the deity worshipped

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

mother-and-child, 2 See Waddell,

388
;

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

pp. 258 transformation of Avalokita effected in India."

of which neither Poussin in E.E.E.,

makes any specific reference had any knowledge.

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

palace- crowned quarters garded The

must
as

rock remains

to

this day who

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

for their Kuan-yin,

was no

the
our

place

selected

them

other

than

island of Puto,
name

of which
or

the unabbreviated

Chinese

is P'u-t'o-lo-ka,
"

(in the Hua-yen

merely
a

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

pai-hua-shan, Little White

probably

the

Island
name

This delightful the them

Buddhists,
;

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

did the cult of Avalokitesvara,

in China
?

or

Kuan-

yin, take root

1

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

Avalokitesvara Avalokitesvara rule the

is associated.
is
one

In

the

Amidist

cult

of

triad of and
act

divinities who
as

Western

Paradise
cult may in

the saviours of mankind. have

"

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

sake, irrespective of his association with Amitabha.

a

Buddha

One

of the scriptural bases

this cult is the Good

concluding
a

chapter which
end takes
was

of the Lotus

of

Law,

sutra

first translated

into Chinese In other place

every
1

about

the

of the

third

century.2 of every the

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

See above, p. 95. is the Saddharmapundarika,

at least two

from (apparently

of which different Sanskrit

several

translations
made
into

texts)

were

Chinese
between

between
265

the
316.

and

years This
138,

265

is the

The 601. made and earliest was Cheng Fa-hua-ching, translated by

this transla

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

xi. vol. ii. pp. 1-57). In is given as Kuang-shih-yin

(see Index).
between 384

Kuan-yin,
3

see

It

is for

pp. 408 this reason

of Puto

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

the rulers of Amitabha's

paradise, and Amitabha

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

explanation has attained

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

of many Ti-tsang, probably

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

ee Great Hero," usually translated Yuan-t'ung ("One of whereas

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

miniature head-dress. interesting

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

the pusa to whom

who Kuan-yin, her of and regarded should be offered for deliverance

Fa-hsien,

shipwreck.
S

274

PUTO-SHAN

AND

KUAN-

YIN

PUSA

[CH.
the

matter
course

of surprise to
of dogmatic

those who developments

have

followed

in other

faiths.

Writing
an

of the cult of the Virgin critic of

an our
own

in Christendom, remarks
that
;

English
"

day

Mary

is frankly

idealization of womanhood
because

she is worshipped of being although which she

l

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

cult Son, the

are

the

figures

actual

and Miss (see also influences,

it

may

noted

that

Nestorianism
form

has

been

doubtful
yin. may
in

in the justification)
a

of the

For

description
to

referred China, 1884,

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

twelve such vows. 3 See Edkins,

Giles, Glossary

Amitabha,

as

we

saw

on

Chinese Buddhism,

1893

forty. p. 96, registered over H. A. 382, Prof. ed., p. and

s.v. ofReference,

Kwan-yin.

XL]
may be
true

SEX

OF

KUAN-YIN

275

that the

general until that dence that at a much sometimes,

The
at

recognition did not become time, but there is ample evi

earlier date
as

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

authority on Oriental art assures Chinese paintings of Kuan-yin

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

represent the pusa and

male.1

Among
tions

the

which Chronicle of
an

notes miscellaneous have been a given

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

style of the essay proves written it

was

that it cannot
even

been
that

by Wang only
Po's

Po

but

if

we

Wang evidence
1

the work of an unknown member of literary circle, it affords corroborative

Kuan-yin's
Epochs
50.

that

change

of

sex

was

See
and
a

Fenollosa,
124; ii. 49,

105

tion of

century. Tao-tzii of Wu

painting by This figure

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,

(eighth reproduced century),

on

the Kuan-yin whereas is distinctly 132, p.

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

with, the Mahayanist

may, in the
course

scriptures.

bodhisats
as

of their age-long

careers

saviours We

of the world, have did

so

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

passage expressly form

the

Lotus

of

the

G-ood

Law

which

says that Kuan-yin that An form

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.

does which by examination

sutra

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

(B.N. 138) omits

been the
text

earliest extant them also. Kern's

was

Chinese Sanskrit

translation

of
seems

the

have

which

also followed technical

to original by the first translator into to

Chinese

(Dharmaraksha).
"

The

term

express

the

' (

trans

formations
3

of Kuan-yin

Fenollosa

correctly
as

is sui-clii-ying-hsien. c ' a great bodhisattva says that

to
sex,

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

(op. cit., i. 124).

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.

explanation of the Buddhist

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

this topic it is perhaps the observations though

the already

unnecessary made is
one

in

earlier chapter, in view

will
to

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

all Buddhists. virgin birth is not from borrowed one

by

find traces we religions in which similar doctrine, or from the general stock of
numerous

current

religious theory. purity

and

But

the belief in Maya's

exceptional the
we

holiness

is

common

to
as

Buddhists
should

of all schools.2 refers to

above

The
as

Hmayana,
a

expect,

her

being
sex,

who,
was

though
1 2

honoured

all others

of her

See pp. 58, 114

The Nativity

/., 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

celestial beings the

a

deified

Buddha,
one

there that
a

must

been
"

possibility at
"

time

glorified Maya
be

the Mayadevi
a

would
near

eventually that We of the have

elevated

to

heavenly her

throne

glorified
seen

"akyamuni,

divine

Son.1

theory, Buddhas,"

Maya

to a that, according is "the eternal Mother

Mahayanist of all the

some

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

prominence, dealt with has

been

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

(" Queen of Heaven"),

mentioned.
Tantric Marichi,

Taoist

deity

however, under her

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

the holy because

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

cation does not appear to be authorized

1

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,

rubbing. Chinese, not

-

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,

viii. 19, 88, op. cit., pp.

346.

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

say that the have

Buddhists generally
of the

their

religious
figure

meditations
of the human

treated

the

mother
a

historical founder does good found

credit
taste
;

of their faith in

manner

that and have

in the

to

their in

imaginative
and

delicacy

and

China

Japan

they

solace

for this self-imposed of the

restraint

rapturous their
ever

contemplation
and

infinite graces Lady,

of the

pusa

-loving Kuan-yin.
recognized
to

compassionate

The
references

sutras

contain

innumerable activities of
may
a

the earthly and

but

heavenly
we as

the

great

pusa,

there

is what
as

call

romantic
one

story of Kuan-yin it is the romantic

well

scriptural is nearest
narra

and

story which laity.

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

subjected earth (in the

youngest

to terrible persecutions during the life which

which
she

spent
as
a

days

of the Buddha

Kasyapa)
of

the

of

three

princesses, daughters

certain great According faces

to

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

Hui reign of the emperor dynasty, by a monk named

the

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

twelfth unlikely hastened Kuan-yin

to

century.

It

is, indeed,

by of

no

means

that

the

great

popularity

the

story

the general
was
a

acceptance of the theory that female, but it is certainly incorrect

as

regard

the story
monk

the sole origin of the theory.

we

The

P'u-ming,

are

told,

once was

spent
then

three months
visited by
a

in solitary meditation, strange hermit.

and

of

an

ancient

in the apparition After commending bade

a

guise his his the

religious time by

zeal, the writing

hermit down
acts
or

him

employ of

full

account

wonderful
so

life and
read

of the

blessed

Kuan-yin, be brought

that all who

a

heard

it might

to

full knowledge

divine pusa and heavenly bliss promised

her
for

of that of the saintly career thereby become partakers of the

to

all who saviour.

should

take

their
and

guide

and

P'u-ming task

reverently posed upon

obediently

accepted ghostly

the

im

him

by

his

thereafter spent down

many

industrious

visitor, and days in writing

on

the
he

When

life story of Kuan-yin's had the last page reached

his pen the

earth. had

and
a

laid down vision and

to

he

was

rewarded

by

glorious

of

radiant
"

pusa for she

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

of the pusa's birthday, nineteenth The day

or

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,

altar, he says, in order that hearing of all the assembled

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

diligently to the truths

must

that

strive to

give

effect to

they promulgated, in their own them

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"),
"

if any living creature who addresses

a

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

in pain in true faith

or

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

tear flesh from

bone, but they cannot

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

"

Maximinus paralleled in Christian hagiology. to be broken orders St Catherine of Alexandria

are on

the wheel,
;

but

the wheel
is sent
to

itself is shattered the

in but

pieces
the

Blandina beasts

wild

refuse to
to

touch

amphitheatre, her ; Herman

as
a

of

Cologne
faith

in

is condemned St Elizabeth puts

death

restores

him in
a

felon, yet to life; the furnace

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

as Kuan-yin's mentioned is known in Chinese vase

means

the

and of
a

ching-p'ing, which is understood the term

Sanskrit
word The

"pure
be

vessel,"

to
means
-

the
"

equivalent
vase

which

the

of in
a

immortality."1

China

in

pre

p'ing ching Buddhist days.

was

was

known
was

It

then

shallow dish, which

and
1

intended
was

to catch

the dew,

with
Cf.Beal,
Chwang,

this

objectit
Records

usually

placed
; and

in the
Walters,

Buddhist
ii. 50.

ii. 137, 172 (1906 ed.),

Yuan

XL]

THE

EMBLEMS

OF

KUANor a

YIN
statue.

285

outstretched

hand

times, apparently, scooped

out

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

of a great Those who

personages lotuses carry

is represented offering intended

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

rain that reviving The earth. phrase

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

monasteries Kuan-yin that the distressed immortal

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

"

the wine hand

a

of the sweet

dew

3),

should
which

her

down she charms Law." 4 of the Good

To
is among

magic willow, with from heaven the " Rain

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

is also associated with ii. 808 ; Of.also Kern,

1

the

lotus

H. (see

Jacobi,

in

Hastings,

op. cit.,

Lion

and

Dragon

xxi. 253, footnote2). China, pp. 187 and 346. in Northern

' '
"

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

(Chinesech'ik-mu), which Takakusu's see this subject

that of have been

I-Tsing\s

Records,

of acacia. p. 35 ; Watters,

kind

XL]
the

ICONOGRAPHY

287

cult of Kuan-yin
us

into all its branches

our

would

take may
as

far beyond however,

note,

prescribed limits. We described that she is sometimes

"

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

recited in the the souls

of

Puto)
across

ferrying
of in

safely
to

the

ocean

misery,
a

prayed

in

thousand ing to the

six-armed

places and call."1

thousand

Tantric

places respond Buddhism, again, has

Avalokitesvara
-

to (perhaps

be identified

with the six armed to have image seems

western

Marichi) whose
been

worshipped
century

sculptured in North

India
we

in the
find in

eighth the
Records,

Sometimes
op.

chapels

era.2 of our dedicated to

tit., ii.

171 ; and
that the

Beal,

i. 68,, ii. 173. chinensis, it is sometimes It is interesting

be
been

mentioned

tamarisk
"

(tamarlv

associated with liu, or " Willow Kuan-yin

vase
a

Kuan-yin

indeed,

should has L.) also known as the

to note

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

remind which have

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

find her image

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,

she appears Mahasthamaprapta

Western

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

epithet of with by the

Kuan-yin
student Ta-shih

is frequently which Buddhist of Chinese

literature is Pai-i
robed

(" The

Great

Teacher

in white

"). An

English

to emphasize

tions of a the Essenes,

this epithet as between connection

who

writer has ventured one of several indica

the Buddhists been known

and
as
a

white-clothed
1

appear to have The theory sect.3

thirty-two hsiang
or
"

that the Essenes

"

These

are

the

transformations they

(sui-chi-

of Kuan-yin ying-hsieri)

appearances thesutras

as

female.

referred to on p. 276, and The thirty-two hsiang are

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

of the in B.N. wanting

Some

in all mentioned hsiang (including the

of

salvation). /V*
3

* *H *

3 B "
an

4fc 2 A
xv.

It
A. E.
to Essauites,

Beal, Buddhist

Literature in China, 1882,

term,

xvi. 159-166.

Suffriiisuggests
or

that 'E"r"rcuoiis
at least
a

Idumaeans,

or was

that the sect

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

to later scholars, though

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

Therapeutas outside the

in Egypt

(assuming that they existed

author initiates of the
in De

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

relations with the there is no difficulty

of this goddess
or

in supposing

that

knowledge

reached

China

through

Persian

other

We
with
never

may

readily

understand

that

the

channels. cult itself,

its orgiastic revelries and

barbarities, could
of winning submitted Yet it will

have
in
moral

had
a

the

slightest chance which

had

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
"

believed to was goddess life-giving waters," sacred

Kuan
-

have
l
"

the fact of

which

recalls

yin
But

with
more

her

rain that The

have
"

or

dew.

both
same,

divinities
indeed,
in

are

vivifying significant is the fact fish. with associated vial

said of

may
common

be

deities who
one

little else
as

with Vishnu
;
a

another

such

Orpheus Buddhism

and

and

it is also

true

that

itself makes of the

of fish quite

irrespectively
be

use symbolic cult of Kuan-

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

reminder of the to refrain from the

identified

the fairy-lore of China,

Giles)with

the

nection exists^ Wu-liang-kuang

goddess between the

possible, too, that a con Amitabha Mahayanist who is not only the ' ' Infinite Light or Space "),but also the (thedeity of
"

recently been Hera. Is it not

(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

parts of the world

''

as

their mortal

quietness
ears
"

they

the

silent.
110

silent ones/' even Another is their wakefulness The

One sacred. as the gods

"

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

Matsyendranath, she is described

-

or as

"

Ruler
Ao-yti

and

in China
Kuan

Kuan-yin

("The
of

Painters
an

the
"

T'ang

yin of the Big Fish dynasty if not those

"

").
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

fisherman's fish notion

from

the
A

artistic

point

of

view,
assumes

over

emphasized.
Kuan-yin's
sustenance,"

Western

critic,who
"a

that

fish is merely complains

that

of spiritual it is too large, too

symbol

much

in evidence.2 If there is any

for the justification

that the
expeUed

Syrian
from
on
a

fish-goddess

suggestion Atargatis, long ago

at

her

stillcarries in
1

splendid fragmentary

shrine and

Hierapolis,

the
Hence

person

of the
are

ghostly existence daughter" "fisherman's of

as

ponds

").
as

such ponds Fish are not Some

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

well. See Fenollosa, Epochs

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

theoretically for fishes, and

inviolable
to

sanctuary be in store

that disaster is supposed

commands their nets

receives no cally a dead

for all impious fishermen who defy the by letting down Kuan-yin of the Ao-yu
in those holy
waters.

That

the

rule

official support, letter, does

not

and

is to-day

practi

affect the significance

of the religious taboo. is a There quaint

associates
a

Chinese in the
a

legend

which
of incident the

sudden

advance

popularity

cult of Kuan-yin in occurred which the ninth emperor who fond by

century.

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

of oysters, and the fisher-folk decree to furnish the imperial and

obliged

enormous

regular
no

supplies

of

with this delicacy,

palace

for which,

however,

the imperial
eye of
was

exchequer. by

from was made payment day the emperor's One

gladdened

the sight of size,

and

an

exceptionally

large

oyster-shell his Majesty

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

accord, the court

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

inlaid sandal- wood

noted

carefully preserved box, and he then

named
was

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

clemency and and for your oppressed

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

the Empire.1 story

or

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

gently attach it is thrown back

and
after
a

natives take leaden images

into the

' ' 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

of the ninth century

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

recognized in China. the

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

the annals of the island, India came to ascetic from

Kuan-yin
to at

Puto

worshipped
seems even

the

Ch'ao-yin
must
a

Cave.
been

This
known, of

show

that

Puto
as

have

at that early date,

favourite
no

haunt

Kuan-yin, that

though
was

there
case.

is

direct
to

evidence

such

the

According

the story, the Indian by of his devotion and when he had

pilgrim burning
borne he

attested

the sincerity

fingers, all his ten this horrible torture into

not
a

without

flinching,

ecstatic rapture, in form of the glorious her voice. If the

"

passed he which

state

of

Kuan-yin,

the only saw but also heard

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

faith, and are contrary Gotama of its founder.

fourteenth
-

express himself, like

Henry

the

German

century
career

mystic

Suso,

began

his

religious

by

subjecting

XL]

BUDDHIST

AUSTERITIES

295

himself to the most Like that

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,

recommend however, owing

to
to

his
a

disciples.1 false inter

pretation of Law, it came

schools,

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

conspicuous, not only for

immolation
It

scriptural warrant, for selfa rigid asceticism, but even by fire.

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

exclusively body of doctrine

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 Buddhism. "claimed at its very Middle Path, opposed

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

sadhus monks the

India China
for

that
to

many

of the

of body

inflict cruel
to

punishment

its proneness

sovereignty
to true

of the

spirit.

rebel against the Besides being opposed

are

Buddhism,

such proceedings

also directly

antagonistic

to the cardinal Chinese

virtue of Hsiao their bodies

("filial which piety"),

in
a

bids

men

maintain and

state

of physical

health

fitness in order

that they
both
to

may

fulfil all their duties and and the

and
to

obligations

their parents

their descendants. self-discipline of

Yet

in condemning

harsh
we
"

the ascetics of India of assuming,

as

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

to be appears (seeE. Underbill,

Mysticism,

accompanied pp. 429 and

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

of the fraternity to which

they

belong, under
a

take
of

up

their

abode,

sometimes

silence, in

solitary hermitages.2
to

Several

such
are

hermitages
some

exist in Puto

this day. who

There
a

anchorites,

again,
very

maintain

practice
seems

which be

has

been

to

of great
or

antiquity

wide -spread, and in China that of

"

writing their
own

sutras

drawing
The
acute

sacred
act

pictures

with morti

blood.3

only

of bodily

fication involving

pain

which with

is practised the rites of

by

ordinary

monks

is associated
that Bernadette, in her hand
no

' '

Credible

witnesses

report of
a

held the flaming

one

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.
"

candle She felt

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

known consists burning

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

interests of the spirit ; it is

symbolic

act, whereby

the
ness

candidate
to

for ordination in the way

signifies his willing

even

walk

of the bodhisats,

to

the the

extent

of sacrificing his body, of his suffering

if need

be, for

good
It
was

fellow- creatures.

mentioned

that

the

place

where

the and
the

Indian gazed

pilgrim upon the Cave.

performed
divine

his act
form

of devotion
was

of Kuan-yin

Ch'ao-yin
to

Since

that time
to

the pusa the

eyes

is said of
but

have

manifested
on
"

herself

her
of

worshippers the three tions have

many
"

different

occasions,

caves

in which

these divine manifesta is that which by

as

taken
most

place, the Ch'ao-yin

frequently

has

been

hallowed regarded

the the and

pusa's
most

presence, sacred.2 in the

cavern's
a

and

is therefore

It is visited by

all pilgrims, when they

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

insists upon ghostly find one

extorting

appearances in the fact that and

prosaic explanation of the he may perhaps of Kuan-yin,

a

at

certain times,

atmospheric shaft of
a

tidal conditions are into the sunlight streams

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

little stone incense

image,

two

empty
1

shrines

and

-jars,
at
once

an

iron railing,
in spite of many

The

author
cave

visits to the
oil

as may well he heard or

confess
saw

that

nothing

hut

the wild water

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

gaze into the so-called known as the Ch'iu-hsien-t'ai

to
"

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

In the spring of the year 1266,

for example, blind

on

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

of Kuan-yin. behest, and

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

young had he her form, cloud green

1

knelt

down

and the

no

finished

his prayers below

pusa

made Her
a

appearance
we are

"heaven's

window."
outlined

told,

was

dimly

within

of shimmering gauze
streamed
to

vapour, and a scarf of from her shoulders.

a

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

find healing wells associated with as continent of the Euro-Asiatic

sacred

cave

in

immemorial
day
"

of the peasantry

"

custom
on

to bathe

in these wells at sunrise

not wholly first Sunday the

in May,

obsolete to for

the purpose of curing in E.R.E., iii,268).

themselves

of various

diseases

"

(D.

MacRitchie_,

XL]
As
century
were

STORY

OF

KUAN-YIN

301

late

as

the

first quarter

the curative

stillrecognized the land, for we are

sixteenth properties of Kuan-yin's well by the highest personages in

told that
an

of the

empress

of the

Ming

dynasty

sent

offer up prayers at healing waters from

to special emissary to Puto to draw the holy cave and

the

well.

Indeed,
cures name

it

was

in

recognition

of

the

miraculous

the waters
and

of this well that the

was

by wrought Lustrous
"

Bright"

conferred

upon

it by

imperial

patent. It is not
sea-

only

amid

the

caves

that

the divine

salt spray of Puto's has made her Kuan-yin

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

the wonderful in were who

experience the habit

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

ashore. and day

slight sickness, and She therefore remained

while the

was

to go unable in the boat, alone

woman

melancholy,
on

elder

spent

the
per Her

the the

island

visiting the

shrines and

forming

customary

rites of

religious duties, unfortunately, the needs of her companion, of providing very

worship. caused her to forget

had
no

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

shore, but the by throwing causeway

off the
water,

strange

lady

made

little the
boat

stepping-stones she reached

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

finished her expressed

"Not
at
a

devotions,
fear that

returned

to

the
be

the girl must I was reply ;

"

she pointed lay on the deck.

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

she returned Looking thanks.

and

to

the principal temple

to

give

up

reverently
on

at

the

stately

image

of

Kuan-yin
that the

seated

the

lotus

throne,
was

she noticed

hem

of the pusa's robe

glistening with water. be pointed It may

eyed

out,

perhaps, by

some

keen-

critic that the conclusion

conclusive
whatever proof

affords

that
be

of this little story the Buddhists of in theory,

are

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

be little more This, of

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,

worshippers of stocks in the West, as there believe with and

many

people

to

be, incapable

are, or who of dispensing

themselves
sensuous

all who

aids to the religious imagination,

outward undimmed

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

Christians, who regard they kneel in prayer which

of

the
or

images

adoration

real and ultimate objects of their pious devotion. To Buddhist, to as the enlightened

the

the

enlightened picture is merely

and

Catholic,
a

the

image

or

sacred

symbol

of divinity.
aware masses

Christian the

Buddhist

are

both

well

that among

and unimaginative untaught is, unfortunately, to apt

the
the

symbol place
of

usurp

the

thing

symbolized adherents
would
were

and

yet there

are

count

less earnest

the other who if the symbol With touching

faith and of of the one feel spiritually impoverished

withdrawn.1
to
"

regard

story Kanai, priest, Tada

1

this question of is told by a Japanese who has

idols," Buddhist
a

published

little

See above, pp. 189-90.

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

charge of participation disturbance. All the prisoners,

were

with and
went

exception,

filled with

fierce anger
even

resentment
so

against
to

their

jailors, and
a

them child, whose

assault the officialwho The exception was their daily food.

as
a

far

brought
mere

boy

of twelve under

or

thirteen

years

patience
won

suffering and
the

of age, quiet dignity

goodwill 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

childish the fact

of objects he would
as

that he treated them respect and

set
reverence.

toys, but

Every

morning
greet

them
were

up

before

him
"

and

them

if

they
good

living beings. !
"

Good

morning,
say ; and

father,
when

morning, mother dinner-time time came

in front

he would would

he

tray

reverent

and of them salutation before

place the form of a go through he began to ply his

always dolls, in fact, Japan
and under
as
or a

chopsticks. dutiful and

1

He

treated
son

the

respectful
is named

(in Old

in
been

The

book
into

Shodo
by the

Kowa

translated
The Praises

English

late Rev. Arthur

$j"xll wt U
Lloyd

has

the title

ofAmida

(Tokyo : 1907).

XL]
Old
his

FILIAL

PIETY

305

China)

would

treat
came

his living parents ; and

to

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

his little images, honoured

above

he loved whom no all others, and he wanted

with
those

greater freedom
Our

than that. preacher

is not
content

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,

lose its hold

consequence Eastern

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

prison into which captives.1

have
and

all been ambition,

cast

as

fettered

Passion
and

vanity, indolence
and
"

and selfishness, all the limitations

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,

that the hody

81-4, and

prison arid the soul a prisoner. Gorgias, 493. (rb tfv "rQ"^d tvriv ^HMV
in Romans
me

Of.Plato, o-^ua.) Cf.also

man

the well-known words ! who shall deliver am

from

" O wretched vii. 24 : body the of this death ?

"

that

Cf.Matthew
U

Arnold,

ff

For most

men

in

brazen

prison live," etc.

PUTO-SHAN

AND

KUAN-YIN

PUSA

[CH.

manacled

throughout
a

prisonment, We, death. idols that

we

term too,

im the whole term of our lasts from birth to which

have

dolls that
Let
us

we

worship.

not

play with, be ashamed these

true

of
of

our ours

idolatries, provided
stand
as

only

that

idols
and

symbols
our

of something

beautiful
prisoner

outside of Japan with

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

notions old days zeal

these
it heap

the officiating priests. a the survival from

considered
a

when
to

proof

of

Christian
the
are

faiths of all

non-

on contempt and abuse Christian peoples ; but they

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

with all such circumstances be brought into relationship

of
course, on

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

prayers to be for those in

those

at

sea,

expressing repentance Such sick and dying.

for sin, prayers for books also contain

as

superstitious survivals, such

charms

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

or more correspond for the dead. masses

1
"

prosperity, and rituals which less closely with Christian

Prayers of the Ch'an

(Jhana)School

Another

of the Jhana

popular compilation Grove ").

for daily recitation." is the Ch(an-lin-shu-yil or (ft Prayers

308

PUTO-SHAN

AND

KUAN-YIN

PUSA

[CH.

To the non-Buddhist, perhaps a more feature of these religious miscellanies

section which
or

interesting is the large

"

is devoted
by

to selected

"

sermonettes

homilies

distinguished
as
a

leaders

of

religious
exhorta
are

thought.

These

rule consist of moral

tions which,
so

though credal almost

based
or

on

Buddhist

ethics,

free from might

dogmatic regarded
"

assumptions
as

that

they

be

the

utterances
so,

of free-thinking for Buddhism system

moralists is perhaps

and, indeed, rightly

the
not

only

great

religious and

which,

if it does

actually welcome
sees no reason

encourage

the free thinker,

to make

for his excommunication. Expulsion provision is, indeed, not unknown from the monkhood ; but is inflicted, not for free thought the punishment
or

"infidelity," but discipline.

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

ordination binds himself to formulated Creed, and he

use

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

give rise to is in one no

no
a

acute

"crises

"

infallible pronouncements

to

what
as
a

hardly

describe the Three

Refuges

constitutes Creed in the Western

position to make We can orthodoxy.

sense.

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

to universe," love and offers praise for the boundless

to

pity vouchsafed
ceaseless

all living bring

the

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

filled with thankfulness that it to me to know the Buddha's way

dogma followers
to

So far

as

its attitude towards

is concerned, has

the Protestantism

of Buddhism. it is
an

Auguste

Sabatier
' '

and It is quite time

obligatory

his

let

even

in common much dogma decay, in

must

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
"

(as the word (Boutroux,Science

implies)
and

can

Religion,

Ta-hui-lcuo.

310

PUTO-SHAN
1

AND

KUAN-YIN

PUSA
am
a

[OH.

of salvation ; have abandoned

but

although the world, I

I
am

and monk bitterly conscious

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

In anguish. before Thee :

on

day

and

countenance.

thoughts my I hold fast to

dwell Thy

Thy
name,

holy and Incline

me

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

layman, in place of the sentence

he may
use

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

an unprofitable use making have obtained a man's body

5

of my privileges in vain ").

man"

"I (literally,

That

is, I shall have

no

squandered

shall have accumulated lifethat is to come.

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

light shine Baptize me

wash

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.

the rays of under increase in spiritual I Grant that when

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

perception tion after

to may of the futility of living through

me

truth ; may I awaken

evil spirits
a

clear

genera

generation without in I walk the way of the may gratitude for all mercies ; may
the

spiritual progress ; I show pusas ; may

I put

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."

of the and the company holds sway, the Law may

CHAPTER

XII

THE

MONASTIC

HISTORY

OF

PUTO-SHAN

As

Kuan-yin's

holy island contains

temples,

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

ourselves of the two

with

little

general
are
or

survey

principal

monasteries.
as

These

the P'u-chi, commonly

"

known and
or
"

the Ch'ien-ssu, Fa-yu, commonly Monastery."

Southern
as

Monastery,"

the

known

the

Hou-ssu

Northern

As

this book, of

however,

may

find its way the

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

in still more Meditation lin (the

the
"

of the Spiritual Rock

"). This is the

as

famous

P'an-t'o

(the "Huge
carved described
on

Rock"),
in the
the

in deeply
yin the

characters.

Next

it styles itself to the Ch'aothis is

Cave,

last chapter, Just

as

of

holiest spot Puto is the

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

the Law," famous

where "the Eternal rock," "the On the flat

of
a

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

in spite of its superior fine view of the a mands

Diamond with the Another temple
"

west)
"

position (forit com it cannot compete in fame

or

sanctity. Fu in this section, the Mei

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

of piratical visitors. the five sections, with

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
"

fourth section, finest and most

"

"

also belong by the

the secluded

littlehermitage
;

monk
1

K'ai-ming
For
a

the
Fu;

occupied bank remarkable

p. 266.

reference

to Mei

see

XIL]
of sand
l

RELICS

OF

BUDDHA

315
sea

(Fei-sha) which
the Hsiang-liui
of objects other

glacier ; among

slopes to the Temple, which

interest,
an
2

like

contains, image of the the

Fan-

patriarch

Bodhidharma which, though

(Tamo);
only

and
a

yin
sea

Cave,

fissure in

the

to

-cliff, and Ch'ao the

therefore
-

yin

similar in appearance Cave, is a place of wide

celebrity.

According
Cave, like the

to

the

island-records, the
was

Fan-yin
a a

Ch'ao-yin,

visited by
at

dis
much

pilgrim from later date. In 1626 of

tinguished

India, though
our

came

from

Benares,

this pilgrim, who is said to have deposited here

era

certain relics, which Sakyamurii Buddha.

casket future and

he

asserted
were

were

They

relics of in a placed in

reverently they
were

enshrined brought
was

years of

when and for the out

discovered

in
that

spection

the

faithful, it

they did not

to
saw

always

different people. but a black nothing

present the same appearance Persons of inferior character

; those of object ; to those white object

higher
of
a

moral

standing
good
;

saw

moderately

character

the

relics assumed
saw

red appearance of Buddha.3

1

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.

by the Fei-sha, and that Probably the great sand

currents,

embankment known are

2

created

to be swift and

action of the ocean dangerous in this locality.

the

which

See pp. 83-6.

The

idea that the relics of Buddhas

and

of the

moral

character

of the

person

who

be used pusas can is inspects them

as
a

test

fairly

316

MONASTIC

HISTORY

OF

PUTO-SHAN

[CH.

The

fifth and

last section of the island consists

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

island. The total number

a
"

of resident the
"

monks
"

in Puto

is

well

over

thousand,
"

of majority Northern swelled of day

whom

reside

in the

Southern

and

This
during

number

is greatly
second

monasteries. for a few days

old that

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

is performed, "Northern" years.

"

and
"

the

rites

ceremony by the conducted in alternate

place
at

and
1913

Southern"
the

monasteries took

In

ceremony
"

the

Southern
"

Monastery

in 1914

it will be the turn

"

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
"

various from number

vary in parts of central China hundred After ordina to three. one

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,

rites of ordination but it should not

are

of an elaborate be forgotten that expected in monk

Buddhist
to

monks

are

not

take
"

China
to

perpetual vows. in all Buddhist as

when

or compelled The Buddhist

lands

"

is free to return For

no

the world annals

as

he

chooses.1 contain
we

this such

reason

the

of

Buddhism which

pitiful

stories in the
from

those

annals

of monastic
we

meet sometimes with Christendom stories

"

which

sufferings endured walls had become

The

fitful glimpses obtain of the by those to whom the convent

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

thou art for thee

my to be any means habit and thy vow. rejected

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

obliged, so in strict act

at
"

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

it illegal for abbots to put out their monks'

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
"

vicious and depraved,

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
"

the unconscious the

It

victims of

desire to
"

exaggerate

moral

would Buddhist
been

heathen Chinee." obliquities of the be deny to that there are absurd

monks

of bad
to

character, and

that many

have very
are

attracted

the

unspiritual

some

motives. evils which from time

through monkhood Unfortunately, there

to

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
-

It associated. the life of a monk

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

in the last chapter begins in

a

that the Buddhistic the year

of Puto

with

847, when

appeared of
a

prayers
next

Buddhist
of

vision in response to the India. The pilgrim from

importance
Puto
was

event
a

religious

took

about

decade

later, when of

place visited by
than
was

another
nameless Japanese
bears

foreigner, Indian monk

greater

celebrity

the
a

ascetic. named

This

foreigner
l
"

Egaku

name

which Peak."

the

dignified meaning
favour
at

of "Wisdom the Japanese

He
was

was

in high
sent

court,

and

twice

by the empress-dowager
to

Tachibana
epoch
was

on
one

religious missions of great Japanese

and fro

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

-patronized the chief and piety in China.2

as

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

about 709 to the Kyoto (or itself

as

Heian)
power

that
or

the

behind,

established in front imperial throne. the of, rather

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

for it is this school of Buddhism

artisticculture, (known in Japan as

the

Zen) which
with While
holy the

is more

other
art.1

closely associated than any finest developments of Japanese Egaku Wu-t'ai

on

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

on a grounded sunken rock near Puto. Everything done possible was

it archipelago the island of

to

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

possibly be due to Kuan-yin's be transported The to Japan. inspired him

culty, for
no

to unwillingness pusa had clearly

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,

in which has its headquarters

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

slid off the

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

suddenly growth whole prayer

com

its progress

miraculous
to
cover

of water-lilies, which surface

to

seemed Egaku

the
a

of the

sea.

Kuan-yin,
were

and

vowed

offered up that if he and

his

panions
unhappy the

brought
he the

safely out would

plight
of

of their present establish a shrine for

worship

pusa

at

the
mercy

first place
might

to

which
to

she in her wisdom The them. conduct

was

and

choose

immediate

result of this

prayer
a

that
was

in the

way by thereupon
clear
to

midst of the water-lilies for the junk, which opened

mysterious of his with
vow,

some

agency

was

Puto.

Mindful
landed

Egaku
on

guided here left

south

the

junk and
shores

his image

the

eastern

of the

sacred

island, close to

that

promontory rocky Cave. Ch'ao-yin

The

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

of islanders of they discovered

his image
a

and

miraculous one, willingly provided In pursuance food and lodging.

forthwith
use

their guest with he of his vow

provided of for his

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

of the Pu-k'en-ch'u who refused

the
to

the celebrity under Kuan-yin (the Kuan"

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

ages to China are

is a historical character, and his pilgrim some of the holy places of Buddhist The miracle-

loving
the
but

facts. well-authenticated chroniclers have, of course,

embellished shipwreck, the

water-

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

of a stormy crested waves to doubt that he landed,

at Puto

is

no

driven

ashore,

and

there returned saved him

thanks from

to the gracious

pusa

who

had

the perils of the

deep.
To

this day

the

Chusan

Sea

"

or

rather that

lies between portion of it which is known island and Puto as the

"

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

the same stories in which We are told, for example,

1080
"

motif
that

the year to China and

certain predatory bearing tribute to

"

"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

they (then the capital)

carried
no

at

Puto

away

some

of

the

relics.1 But

sooner course

their eastward

did they attempt than they found

their ship enmeshed

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

official Puto by but

named
the

Wang Sung

who
"to

sent

emperor

showed homeward

himself

"lacking

Buddha," worship in reverence." On fast in

his
an

held journey his ship was impenetrable jungle of water-lilies.

on

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

whereupon the depths

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

apply to the Foreign Devils."

pp.
46,
to

to

China,
was

1910,

48,

70.

bearers from
a

commonly
state,

applied
not

the

members British
the Puto
as

of

any

mission Chronicle
a

mission Lord under

are or as

foreign
in

Macartney
to

1792.
from

careful
a

abstain

the excepting The writers of describing Egaku

either

Dwarf

tribute-bearer.

xii.]
all doubters,

MONK

OF

PUTO

325

and

putting

fear

into

the

hearts

of all scoffers. If we of the

to
see

white
may
we

prosaic West permit ourselves horses in the wind ocean, swept

-

why
to
see

not

allow

the
In

dreaming
any
case,

Buddhist

white
some

lilies there ? miraculous

Puto

his notion

that work

in the

is frequently at agency Strait will not be judged too from the island's western
and
unex

harshly shores pectedly

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

petulant woman This saying

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

If roused from he may believe

centrated
1

he has abandoned. world which his reverie, he may say perhaps

"
-

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

his visions of the spiritual kingdom

of the saints ?

Egaku's

arrival at

Puto

in
of

or

about

the

the year 858. island assigns the Ming

916
a

took place probably The Chinese Chronicle

event to

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

century, whereas that in my It is a great improvement on

possession
the earlier

the year of Egaku's arrival at implies that he came which

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,

zeal to give up their be so that it might

by religious prompted dwelling-house to Egaku

converted but
to
"

into

temple that
that
to
"

for has
even

Kuan-yin's
been

image
down

the information
us

handed

is

so

scanty

the site of the temple which as the Pu-k'en-ch'u Kuan-yin

of the
matter

is known
Yuan
to

history Temple

(the
away

Kuan-yin

of

refused The uncertainty.

was

who

go

")
"

is

view
where that
small

is that it Egaku
its site is
monastery

close to

accepted Cave, the Ch'ao-yin

have landed, and

generally

is supposed
now

to

by the temple and occupied known as the Tzii-chu-lin.1 As

we

for the famous the

image,

must
name

fact that it belied its

Puto
at
a

regretfully record by disappearing

from

The through

very early date.2 houses monastic of Puto strange vicissitudes. They

burned and by plundered present buildings

have have

passed been so

repeatedly

pirates that
are

practically all the arid it is doubtful

structure

modern,

which can than the fourteenth

1

is a single there whether be assigned to an earlier date Even of that period century.
An
-

See the Chih, ch. ix. p. 14.

T'ing-ch'ao-an being
to

(" Listen
roar

to

the

alternative name Temple tide waves

-

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

lately, the obviously designed

i

building is not a present by an architect cursed with

of the
was

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

that this pagoda by

a

was

erected

the year 1334

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
"
"

prince named of fine stone

The Hsiian-jang.2

disciple, a pious built pagoda was

carving Among

was

executed

with of

minute

care

and

skill.

the

figures

Buddhas
are

and

bodhisats

which adorn Four Sacred

and Wen-shu.

its four
Hills
"

sides

Kuan-yin,

pusas of the Ti-tsang, P'u-hsien,

the

The

pagoda

stands
centre

in the

immediate
island which
"

vicinity

of the monastic

of the
of

temples

and

monasteries,

cluster of by far the

Monastery" greatest is the "Southern is P'u-chi-ssu, or Its correct name

(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

this pagoda the Emperor pagoda

named Wan-li
to

prince Buddhism (Chinese

after Yuan,
not to

who

[1883
Ming,

p. 265). ed.],
; and
to

belongs doubtful

the

the

it

belonged
2

the

very Chinese imperial

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

In front of this hall is

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
-

lo-han" eighteen building in front is the

"the

The (arahants).

large

temple image
and

"

the

chapel

of the chief sanctuary A very large of Kuan-yin.1

of the pusa

occupies
"

the

central position,
on

thirty-two
the

figures

sixteen

each

represent courtyard

pusa's transformations.2 behind the great sanctuary

side The large

"

contains

the various monastic

apartments, and by the Fa-t'ang building. The

offices,guest-quarters,

abbot's

The centre is occupied refectory. Hall of the Law," a two-storied or

"

lower

story and

Sakyamuni, P'u-hsien,
storey, which

contains Wenshu.

images
The
one

of

upper
of the

is the

alabaster Buddhas of the

library, contains which are to be seen

Puto.

in several
Burmese

temples
are
are

of

They
come

are

of

origin, and That there

1

said to have

from

Mandalay.3

Chinese

monks

of the present
272-3.

day

Yuan-t'ung-pao-tien. See pp. 276, 288. From Peking

See above, pp.

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

irreconcilable practice. with the

But

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

its practice in this respect

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

of small plain exterior and interest. It is always the temple shrines,

and

with

their

roofs,

the

exquisite

magnificent kiosks and

pavilions which emperors

skill and
carver.

shelter the poets, that

of

and

scrolls and tablets of give free scope to the architect 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

practice before and

progress," and in followed frequently

after

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

the first time

treasure-chest
Puto

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 ").
"
-

with various bore the words Monastery of

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
"

write) the characters comprising

we

the

name
was were

must
to

assume

that
"

as

rule the

suggested

him

a written on to transferred by the wood-engravers board known Besides a as pien.1

which

and these characters, very large scale, were

an

oblong large the

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

of course, presented by others besides emperors, buildings besides temples.

are,

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

shipwrecked that would

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

of the province of Ssuch'uan, introduced the Ch'an doctrines.

The

Chronicle
as

says

that
of

on

this account the Ch'an

was

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

asked to for the Lii

however, whose
name

was

travelled monk, isdeservedly held in honour by Chinese

and
-

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

preach the Law fishing-boats.2 This

they

one

and

all abandoned

their

striking little story

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

ch. vii. p. 2). 3 Matthew iv. 18, 22.

as n "$ m %* " " if" H 14 ^ " m % m -fc 2ff*

Cf.Mark

" " "

Luke

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

the righteousness of refrain But fishing in the waters of Puto.1 imply

that

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

returned to their fishing The Buddhists of question.

Puto

In 1214

we

it in the negative. find a record of an restoration

the
;

imperial gift for

when

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

robes, silver chalices,

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,

great the island

the

his example

was

followed

by

three other

emperors

dynasty. of the same One of Puto's lay-visitors during

1

the
a

closing
monk

See p. 292.

similar story is told of Chih-che,

famous

ofT'ien-t'ai.

XIL]
years

JAPANESE

PIRATES

335

named to a Mohammedan

of the dynasty Ting Ho-nien

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

necessary to remove The only building

been
an

the

monks

left standing
a

the mainland. is said to have

iron-tiled pavilion, and

I-ch'ieh was monk named desolate sanctuaries of Kuan-yin. The history of Puto is a blank hundred
and

single courageous left in charge of the for nearly

not

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

again harried the coast, and the governor

1

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").

years later certain monks

on

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

Wan-li, pious emperor friend to the monks good emperor

and

proved Puto.

himself
Both

the
sent

emissaries
monks'

the empress-dowager island with to the

frequently gifts of

money,

sacred robes, altar embroideries, for sick monks, and autograph medicines

images,
scrolls.

In 1586

the imperial
new
was

rebuilding of In 1598 there

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

to the island in charge

pien bear

title for the restored

Hu
-

monastery.
-

This
-

titlewas

("the Jhana

yung Monastery
-

kuo

tion to the State and

In this inscription

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

which Buddhist towards

recognition un-Confucian ex they have intermittently

and

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
"

and radiate those influences be district which happens to

ences,

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

is within the throne itself influence. the

It is believed

the sphere of their benign

that

the

main

reason

why

T'ai-p'ing
they

rebels
came

destroyed
across

all the mountain-monasteries

seen,

have as we (including, hua-shan) and deliberately empire's Porcelain

thought

those
one

of Chiuof

wrecked
"

the

greatest Pagoda

artistic glories was at Nanking

"

the

exquisite because they

an

that these buildings exercised inimical for As to their cause.1

1

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

vivid account by and Anhui

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

of the great Buddhist

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

sanctuaries of looked forward

to spending

their later years in scholarly retirement

mountain
-

in

some

sequestered

hermitage

and

also to
not

the innumerable

artists and

always confessed worshippers Buddhists at least been thorough of wild The

nature.

poets who, if have of Buddha, in their worship

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
-

for the publication of a scriptures and for the

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

separate Wan-li's time

1

or

volumes) amounted
41

to

han

still remained

See above, p. 235.

XIL]
imprinted.1 wishes of the

IMPERIAL

EDICTS

339
to the obedience decided to make
as

The

emperor,

in

good finished imperial

empress-dowager, the deficiency, and as soon

edicts
were

the work

was

issued in which

the
were

circumstances of publication fully set forth.

"

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

preserved." The books morning

good
to guard are monks enjoined from to read them all harm,

the sacred diligently such be brought

Com
to

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

chiian, or chapters. from 1586 to 1611.

Separate

m
this

m
occurs

which

* ISJIf /" is dated 1599.

ft.

The

edict in

340

MONASTIC

HISTORY
:

OF

PUTO-SHAN

[CH.

the only doctrine doctrines are two

requires

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

religious tolerance, however, from disaster. In 1619 his dynasty

Wan-li's

in

1643

the

last
on

emperor
a

of

the

died, and line Ming garden.

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

these quiet Buddhist amid be to old loyal self refused

no

soldier,

so

he

could

take

active

part

in defending

his country

against

the armies

of the conquering

Manchus

but though

he

could not hero's death.

fight
He

hero's battles, he could

die

waited

long

enough

to convince

XIL]
himself
northern
1651,

DEATH

OF

WU

CHUNG-LUAN

341

that all reasonable

invaders crossed
was

hope

of

expelling

the

he

the

and then, in extinguished, "Sea of Water-lilies" and

landed of the

at the port of Ting-hai, the magisterial

city

Island Miao

of Chusan.
"

Making

Sheng

(the Confucian

Temple

his way to the ") he caused a

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

reign (1644-61) they The story, if based on

on

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,

assigns it to the wrong fled as says that Wu

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

They Yuan them

the

hired accordingly Chun to rob Puto

off to

certain

of its books

and

Japan.

Having
his
to

effected the robbery,

to

pirate removed Chusan, intending

of Puto head named of
a

booty

the
to

Island

of A

sail thence Chao-chung

Japan.

monk
at

went

to Chusan

the

large company pirate to him with

your

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
"
"

If you want dragon's palace

contempt, books, go

and

down

vented days
monster

it from
Yuan
was

reaching

the open
to

sea.

For

several
sea-

tried vainly
too

much

proceed, but the Repenting for him.

he
turned

at

last of his sacrilegious act,

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

have pleaded intensity might The of their felonious conspiracy.

of religious
same excuse

library" Anglo found,"

was no
-

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

carried Middle Kingdom,

" 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

befel the monks did not

occur

and

their beautiful temples

years of

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.

The year the

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

the bridge of glow

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

Flower" Their year.

was

about

to

suffer
came

some

terrible in

disaster. following

foreboding

true

the

In the records of Puto

more

Europeans

than

once,

but

tinguish
names

between

attempt the different nationalities.

are

no

mentioned is made to dis

The

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 which lighthouse.

island^ of which name the Chinese lies to the east of Puto. It now

is Hsiao-Loka^

is the

It contains four small tsai, Yuan-tfuug, and Kuan-chiao,

possesses an important Miao-chan, Tzutemples., named

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

glimpse of the homeless Dutchmen

the years beautiful for nearly
'

gives us in which them

disported

selves during sion

that followed

their expul had been

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
'

and used Their aim sharp

arrows

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
'
'

cutlasses, and besides their

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

the outside covers to pieces, tied the

and
on

wrapped,

cloth in which pulled the books

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
'

that escaped of them by fire. Three months

and for stole
some

spoliation later the

cattle.

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

Red-hairs this occasion the Alas ! for the sacred home

'

'

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

pleasant picture of the Europeans Chinese, or and

became

Christians and
one

Buddhists,

acquainted
no

with
reason

Unfortunately there is another. to doubt the accuracy of the narrative.

only in
an

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

stirring up There was

popular

the with vain object of indignation against foreigners.

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

their Western What

barbarians visitors were happened to the Dutchmen

or

devils.
after their
at

heroic encounter
seems

with
a

defenceless
of
went

monks

Puto

to

be

matter

account

says that

they

uncertainty. off to Japan large

One
to
sums

sell of

their booty,
money, ship
and

for which
that
on

they received their homeward

was

journeytheir
every
as
man on

caught

fire and

lost with
be regarded
seems

board.2
one

This story may

ben trovato reached

of the ships, at any rate,

1

to have

P(u-t(o-shan-chih, iii.1-2, vi. 6-7^ xiii. 4. Ibid., vi, 7.

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

but few glimpses

of

the island during

of
utter

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

that in spite of all

appearances Flower was

tection. One

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

story tells us that off the island and who

made

landed

of plunderers,

their way to a After working

(a

"

Hall of the Pusa

").

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.

their mouths turned

once

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,

grievously others were like Ireland, prides itself on and

no

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

for the express purpose been

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.

irreverently omitted preliminary

consequence

submit

himself to the usual

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

glad to be allowed to in his palace, and himself

was

his proposed postponed.

Puto

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

Ta-lai, submitted he reported in which

to

to memorial the lamentable

of desolation reduced,

been

and

the holy island had which his Majesty to assist begged

the forlorn monks old

to re-establish the glory of their

home.

The

and K'ang-hsi

result was took so keen

an

entirely satisfactory, interest in the work

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

the altars of Kuan-yin. Monastery," during Southern

an able and rebuilding, was largely Ch'ao-yin, and it was

the early years zealous

monk

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

in the island during that the supremacy

lay

with the one and sometimes doubt, There appears to be no of Abbot

with the however, the island

that since the days

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 the faith "); and that

enormous

the monks noted

of Puto,

he

had

been

during
and

his his

physical elevated him

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

the practice of many

out

zeal by
custom

copying
seems

to have

portions of been known

emperors the Buddhist

to prove

their religious A similar scriptures. Aurangzeb,

one

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

arrived at Puto immediately was This tablet is

one
"

with

an

imperial
to
a

transferred

tablet.

still stands

in the

Yii-pei-t'ang

of those which the front hall of

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

chanced and despatched

the work

in a slightly words form), abbreviated Chehkiang, at this time to be in Western

a

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

and that their cloistersand colonnades

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

See above, pp. 328-9.

352

MONASTIC

HISTORY

OF

PUTO-SHAN

[CH.

might
and

made jade. The

at

be

lustrous and
stone

and

glorious with scarlet timber have all been

:

provided been not

or

State

expense

Our

subjectshave

to called upon All this We material.

furnish have

either labour done in the first

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,

the other divergence

of aim. the boon

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.

not people are yet Their sufferings

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

engraved upon be transmitted Thus

hand Our has written be what lofty tablet, that Our decree may

to

posterity." largest
-

did
of

the

hearted emperors Puto and the

was

and

largest-

minded

the

Manchu

towards gracious goodwill As for its patron saint.

signify his his respect

pillar of

imperial
often

Confucian

orthodoxy

he

pose
of

in his public utterances as heretical doctrines, all false or doctrines

obliged to the denouncer

and

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

Though acknowledge. Buddhism nor neither to

to

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

took with regard

correct,

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

ideals of Chinese civilization. The important building next

Puto
were

undertaken

during
a
-

operations at the reign of Yungsuccessor

"

cheng
of and

(1723 35),
-

not

the

great

K'ang

hsi.

unworthy Both the

Southern

"

"Northern"

monasteries
at this time, and

underwent

partial

reconstruction
was

completed

in

1733)

was

the work (which done the under

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

report the progress

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

in Kiangsi.2 befallen the island reigns

severe

calamities have since the

town

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

which possesses the sage himself liesburied

vicinity
"

(see above,

p. in Kiangsi,, and

135).

The

"

Dragon-Tiger
"

Mountains
as

are (Lung-hu-shan)

there, in the temple

"

known

the Shang-chfing-kung,

resides the hereditary

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

opportunities for the ignominious

ill omened woman the pitiable misuse of her unrivalled be held mainly must responsible
the
-

included

of imperial
signifying
was
a

collapse of the most ancient Her favourite method thrones. of

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

The of Puto-shan." her of masquerading

is not redeemed by the fact is the notorious eunuch, attendants

picture

Li Lien-ying.

CHAPTER
"

XIII
"

THE

NORTHERN
"

MONASTERY
"

AND

BUDDHA'S

PEAK

HITHERTO
to

our

attention

has

been
"

directed
the
"

mainly

the

history of the P'u-chi-ssu Salvation great

or
"

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

in size, and Fa-yu-ssu,

is far

excelled

in

beauty,

the

"Monastery On from both the

are

of the

Rain

Law."1

sides of the
to

winding

path

that

leads
the

southern many

the

northern grottoes, possesses

part and

of

island

temples, of
own

small

monasteries,

each its
of by,

which stock

its special These

must

attractions and little centres

regretfully
to

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

pilgrims to visit in the

eastward-facing invited
to

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

consists Chung-kuo This is

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

sheng ch'eng Fo ("May all beings Buddha"). world become

We
are
"

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

mainly responsible for by clusters of small

some

and

quite
the

recently Fa-yu-ssii,
end

restored, situated and

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."

hill which The immediate

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

ful pavilions, and

a

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

sequestered, of Chinese To follow in detail the is unnecessary,

than
a

dwellings.1 monastic history of the Fa-yii

as

Monastery little more

the story

would

be told

repetition of that

already

in connection
the

with of

younger

the sister-monastery. the Fa-yii the two,

all the tokens upon
that

Though
since

its

foundation
bad, of the

has

shared

elder, and

fortunes, good and of imperial favour it with

the author
an

have
1

been
It
was

showered

equally
during

his two

within this monastery visits to Puto.

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

in the year 1580.

monk
set out

The

first erected on this site founder was a far-travelled

named
on

Ta-chih

("Great
the

Wisdom
holy

"),who
mountain and

of who,

Omei,

from pilgrimage he founded where

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

to the selection of a site as guidance hermitage he proposed to found, which

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
"

led to the which his foundation the

Hermitage of the Ta-chih died in 1592.

of the Two

Tide-waves."1
years in

later the

little hermitage, importance,

a
"

which
elevated
In
1598

had
to

grown

size and
a

was

monastery".
1605

the rank of it was destroyed

on
a

ssu

"

by fire. scale by under

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

ch'an ssu In 1643

-

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
"

last quarter Red-hairs

"

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

like the rolling of thunder from the ground ; coming

whereupon

the up

people
and these

hood

dug

the ground
or

the neighbour discovered the bell.

of
events
came

Somehow

other

to

the The

knowledge
abbot
covery
to be
a

of

the

monastic
at
one

authorities. the time

of

the

monastery bell
was

of the dis

of the

Fa-tse,

who

happened

native of Fuhkien, merchants Through

who

and
were

was

many trade.
were

with acquainted in foreign engaged

these
"

merchants

negotiations
"

opened

with

the country

of Europe

with

xiii.]
a

THE

STORY

OF

BELL

361

view to the recovery

ended

of the long-lost bell. and in and

The
year
at

negotations
1728

successfully, back
to

the

it was

brought
near

China

landed

Namoa

Island,

Canton
were

province.
not
overcome was

in the of Swatow, Difficulties as to its reshipnient

the port

till 1733,
the year which

which

by

happy
com

coincidence pletion of auspices cheng.

monks,
on a

witnessed

the under

restoration of the monastery

the

of
To

K'ang-hsi's
the

son,

the

emperor

Yungof
at

great joy and wonder finally disembarked the bell was

thirtieth day
of the tenth month,

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

is sub that the

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

very distinct knowledge

"

of the
not

country quite

of the politicaldivisions Perhaps the bell did of Europe." long

a

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

they supposed. that its resting-

longer exist, it was

strong walled

town

in the

362

THE

"NORTHERN

MONASTERY"

[CH.

seventeenth the

and story

eighteenth
of

Chinese

the

Possibly centuries. fall of the bell at 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

may suppose, residents in Java, who learned

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

fact that it was

its proper such

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

pilgrims could again be it had to be put tones

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

Monastery." The monastery remarkable

most

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

but became Puto

of the and

native Northern
there

"of

in 1687,

remained

until his death in the The buildings had been

condition Red-hairs
ever
"

since

last year of the century. in a ruinous and neglected the disastrous visit of the

"

in 1665,

and to Pieh-an

superintending their reconstruction. he occupies a place of his monastery

analogous
the
-

fellthe task of In the annals

somewhat annals of

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

His alternative name See above, p. 349.

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

"

the subdivision which

to this day

claims the

allegiance of the monks

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
-

well-known collection of Lives He had many friends among and

and
one

of Buddhist

Saints.2

the

of them,

distinguished Yang
His

cultured laity, Confucian scholar

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,

is paid reverence which incense burned before the

"

spirit-tablet," of the
1

"

patriarch

Pieh-an.4

A full description

of the casting

of this vessel is to be found

in the

Chih,xvi. 38
2

/.

and be a
4

epitaph is interesting Buddhism hy one on sympathetic remarks Confucian. strict

See Chili,xvi. Chihy xvi. 45.

16/., 41 /., 54 /.
The
on

account

who

of its tolerant himself to avowed

In the second to Pieh-an fell on

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
"

similar giving Fa-yil

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

the seeds of their good

thoughts

actions.3

The
entrance

squat

tower,

or

/co, which and time

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

the year 1733.

1

This is the building

2

which,

has

See above, p. 331.

A

See above, p, 286.

" 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.

scholastics and Santa Theresa

less than mystics, no Bunyan down and

by

modern pious to the modern

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.

respects as the Taoist As a guardian-deity

of all who
occupies
an

go

down

to

the

sea

in

ships

she

appropriate
to

of all pilgrims

the
day
on

position as holy island. which

seen

protectress The story

was

goes

that

on
a

the

the building
on

completed horizon. it rapidly

fairy ship was Emerging from approached pennons

the

eastern

the

the

silvery sea island, with

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

than the ship of the

this
means

Queen

of Heaven,"

other who by

had

the homage
ocean-borne

signified her willingness to accept of Puto and the guardianship of its

pilgrims. underneath
"

Passing
call it
"

of the

if we the chapel we Queen of Heaven,"

"

may

so
a

reach

large quadrangle
a

p'ai-lw,
"

or

with fine old maidenhair-trees and carved archway, and reach the T'ien"

wang-tien These though

the

Hall
or
a

of the

Heavenly

Kings." deities, and

of

are

Hindu occupy

Brahmanical

they

place in the mythology

Buddhism, the

they have

no

Buddhist

religion.
1

essential connection with All Western visitors to

See above, p. 268.

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

first of the great

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

period in the to be the Buddha Europeans

have
"

less distant
He

of that age. given

and

it

whom

the
"

names

of

Buddhist

Messiah

the

Laughing

Buddha." Facing
back
to

the

opposite

Mi

-lei, stands

direction, and with his Wei-t'o (Veda), who is

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

the last page But the most

are

that his portrait often appears books. of Buddhist

"

hall
1

the
case

"

conspicuous of the occupants four great heavenly kings (ssu-

" " 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.

where fancy of the Four

convenience

and could The T'ien-wang-tien

in front of

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

sit in couples, the

facing the other. figures represent in the at guard

on

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

the invasion preventing thus and evil demons,

sanctity

of the

abodes they
"

inviolate the preserving of the Brahmanical gods.

themselves
are
"

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
"

certain king, northern

"elements."

western

is the red king

European

of silver.

A apt
to

assume

ornamentation inence of the temple represent religious

admittance.

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

they which the such is not

place in the have gained

case.

Their
at

existence, indeed,
an

was

recognized
are

by Buddhists

early period, and they passages of the Hinayana

1

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

with father the into

the

seasons,

each
who

is supposed represent

to

be days

the
of

of ninety This

the
of

year.1
twelve

artificial division months of thirty days sacrificial year,

accurate,

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

into association with

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

It is clear, then, that in the front hall of

large

Buddhist Monastery
1

temple,
"

such

as

that

of the
to

"Northern
attract

in Puto,
Catena,
pp.

there

is much

the

See

Beal,

71-3, 77, and

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

older than the solar naturally be prominent

ancient

days

is not

yet

extinct,

still used to regulate Vedic October 1911, p. 1094).

sacrifices"

(Dr

' ' it is probably and that J. F. Fleet, in J.R.A.S.,

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

expression European speaking, bodhisat

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

bodhisat when he time, and

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
"

"

His image present. is hall, which outer

is therefore
a

placed
or

in

the

mere

porch

in its relation to the consecrated it. Why does he stand behind

doorway the
?

antechapel buildings that face

to

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

face is turned the

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

sole duty monks

of
and
"

AVei-t'o

is to

stand
;

their monastery the

he

therefore

faces the

ta-tien

principal sanctuary. As for the four heavenly

kings, the figures of

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

that if the temple

faces the

(as temples

in China

theoretically

should),
two
on

of the kings Thus the west.1

sit the

on

the east

side and

Buddhist

is bound
to

to pass

through

reach

the
as

challenged, his left and

the temple.

main it were, right

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

pilgrim, as of incense ventional

he passes, will probably but this will merely be

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

great hall is generally

of

Kuan-yin.
as

This Chiuof

known

the

("Nine-dragon Hall") in consequence

it
was

the fact that when

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

hall contains a In front of this

wood, There

great image stands been said to have

are

of gilded smaller one from Tibet. brought

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

is the large Fa-t'ang,

for

which
It

by the monks
on

their daily

services.
are

festivals that
of
the

Kuan-yin.
same

services Among

is only held in the

solemn

numerous

great hall in the images

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,

their whole See above, p. 329.

to the sorrowful, no comfort being one of vengeance attitude

guidance to and fury."

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. among the

Kuan-ti deities

is of

properly Taoism, temples

as
a
"

classed

but

has been main

"

for two

admitted In reasons.
is regarded

into Buddhist the first place,

as a

god

of

war

he
on

valuable

to champion in the second

enlist

the

Manchu
to

place, he was dynasty. Whether

from

side of true religion ; a tutelary deity of the

his image temples

a

will tend
that the
as

disappear has
answer

Buddhist is
to

now

dynasty yet
no

collapsed
seems

question to which have been given.

On

either side of the various halls and

chapels
offices,

just described
guest-quarters,
ments,

various monastic refectory, kitchens, monks'

-

are

the

apart

meditation The tion-rooms.

contain

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

his position the

of patriarch library. monastic

school), and
a

From
pathway "Buddha's
"

the "Northern leads

to

Monastery" summit

the

well-made of the island. The

Pusa's
"

as the (Fo-ting)is also known is, Kuan-yin's)Peak." A third name (that

Peak"

is

White

Flower

Peak
to

"

the (Pai-hua-ting), the

"

ence

being, of

course,
1

littlewhite

refer flower

"

See above, pp.

278-9.

874

THE

"NORTHERN

MONASTERY"

[CH.
The

for which littlemore is gradual. chairs

are are

the
than

island nine

is famous.

height
the

is

hundred

feet, and many

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

but these the winding pathway, by women monopolized small-footed

"
"

if only

for the

sake

of the

magni

be

had

of the Chusan from the summit

temples charmingly-situated these the finest is the temple

ranks
as

is archipelago which ; but there are also to be visited. Of

at which importance

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

latter years founded view the by

the
monk

dynasty,

when

Yiian-hui.

good from

of its coloured roof-tiles is to be had wall of the little disused lighthouse

one

crowns which of dense dark

of the

summits.

The
to

foliage adds

greatly

setting the lustre

and
are

beauty yellow,

of these

tiles, the

colours

of

the

blue, white, and is scarcely temple The

"

black. less

of which The interior

the exterior.
that
"

Hall

attractive than Kings of the Four

"
"

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

it differs from island.

and
It

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

central position, and of Ananda

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

Near The hall

"

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

ridiculous that Bodhidharma

-

It is distressing to above, pp. 83-86. by Catholic forward theory, first put

see

was

the

rising phoenix

like
to
"

from

the been

flames
based
on

is for apostle St Thomas, destructive criticism. of

The

theory

seems

have
as

partly several
"

on

the

fact

that and

Bodhidharma's
in

portrait
a un-

engraved

stone
a

tablets

many reproduced that is thoroughly

of pictorial art work in type, and Chinese

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)

is quite sufficient to account

for his foreign type of countenance,

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

Imperial throughout of every in Puto

God China

"

the

Taoists
principal
In be
out

regarded

the

presiding
any

deity temple

mountain-summit.1 his image would

other

of place ;
"

in the temple though

he

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

and left At the disciples.

right side
of

ranged

his attendants

back

the

central
a

either chapel, on deities, each shrine, sit two

or

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

sound subjectin these

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

of volume C. Sowerby the

written has quite Through travels

been

and fact

theory

"

lately sprung Shen-kan, by

R.

life again S. Clark

the
was

Unwin (Fisher

authors
a

book

missionary
1

named

to add that F. Madeley, with whom

It is only fair to their authority for the theory

:

1912).

they

apparently

believed

it to have

originated. See Lion and Dragon

in Northern

China, pp. 32, 391, 396, 398.

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

but they pantheon, Buddhism. There are

many and

survivals
to

moon

worship systems,
The

of primitive sun be found in the

in
the

worship different Amidist deities,

before

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,

it did upon Manichasism.*

itself upon Hinduism, Taoism,

According
sun

to
was

the

the ancient Japanese mythology, by a goddess (Ama-terasu) the

"

ruled divinity whom

The Amaname

great from

who the
moon,

is still worshipped emperors

on

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

in zealous devotee Shih-huang in the

Chine pp. 185 ff., 22Qjf ; sun (" Moon
-

Groot,

Code du Malidydna

en

and lamp

Catena,

pp. 68-70.

Chandrasuryapradipa

") Buddha
With

in Chinese
2

is mentioned by Jih-Yueh-Ttng

in various sutras. Fo, or Wen-kuang

The

name

is rendered

Fo.
hy Mr remarks "It of interest.
Mani,

G.

R.

to regard S. Mead (The

Mariichseism,

the p.

following

Quest,Jan.
the

1913,

360) are

is well known the moon and ships, play

an

that in both the

sun,

under

cosmology and soteriology of the figure of luminous vessels or

In the
the

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."

(Seealso J.R.A.S.,, January

1913,

p.

90.)

378

THE

"NORTHERN
B.C.,

MONASTERY"
sun

[CH.

third

century

included
religion of

indeed,

the

State

worship;1 and, China gave official

sun

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

still remain Near

some

testify.2 Hui-chi
Monastery
on

the

of the finest tombs

will be found the island. The most

that

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

to the religious ideas which

we

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
"

of these the There are example.

and

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

limit of his empire.

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

few inches square.

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
-

of any but p'u-Vung-Va, is

a

monastery

small stone
to
a

appearance
-

temple.

t'a

should
ashes

constructed p'uproperly four have separate cavities

"

for the

of pi

ch'iu,

or
or

ordained ordained

monks,
nuns,1

another
a

for those

of pi-ch'iu-ni,

third for those

a

brothers, and
or

layor (yu-p'o-sai), of upasakas fourth for those of upasikas (yu-p(o-i)9

lay- sisters. The

usually

graves of monks, bear inscriptions

death,

like those containing

of laymen,

expressions whereby In of its sting.

euphemistic it is thought, is robbed

of

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

hardly fail to Many

and its flora.

enchanted with its scenery of its trees are of great beauty.

be
*

The
"

grove

Buddha's

covers oak part of of evergreen which Peak small consists of comparatively

"

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

size. The injuredby the salt

age
or

winds,

but

probable plum,

that they

exhaust cherry

the
trees

soil. which the

There
burst

peach,

and

the spring ; and

some

in into glorious blossom bring tints in autumn maple

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

abundant introduced into

monks, who,

plants and shrubs are Many have been Puto. gardens by the
in

monastery

particular, are Vegetables

course,

like all Orientals, and lovers of flowers.

and grain

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.

is said to have been and other leguminous

common, are

Fruit-trees

and there are a few rice-fields. cared for rather for their blossom
1 2

Quercus sclerophylla. Salisburia

adiantifolia.

GRAVE

OF

THE

ABBOT

HSTN-CHEN.

P'U-T-UNG-T'A.
ashes

(For the reception of the

of deceased

monks,

[Facing

p.

3 ?o.

XIIL]

FAUNA

OF

PUTO

381

than for their fruit, but

and

the

Chinese

like oranges,

of these Puto

The
which
to

island

also

possesses at least three varieties. a produces special kind of tea,

by the Chinese and

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

in these few pages.

deer
2

There

are

few small hornless

are so

which
or

hunted

owing to the fact that they disturbed by the monks are

" "

tame

that they will enter lie basking in the

even
as
a

the
sun

temple
on

the

gardens, and will Ch'ien pu Sands

-

in the presence

of

so

Western
and

foreigner.
wild
cat
were

a creature preposterous It is said that wild pigs,

monkeys,

common

at

one on

time,
the
to the
across

though

whether

they
seems

are

to

be

seen

island nowadays

doubtful.

According from they Chusan always

Chronicle, tigers used to swim Sea of Water-lilies," but the

"

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

for that of the ocean-currents,

(to

mention because

theory

preferred

by

the

Buddhists)

instinct told them

sacred and

that the soil of the

of animals but owing

island
was

that the slaughter

are common, are

not

permitted.

Snakes

to

Kuan-yin's

intervention

they

all perfectly their

Another

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

pets tells the

us

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
"

"

that you that !

"

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

frequently hermits homes

enthusiasm their wild his own

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 the poetic recluses beloved island is Chih na

one
-

ssii-shan cJdh kuan Mountains"

(" the Crown

Who

of China's

Four

*).
1

"

tells you," exclaims another ecstatic strain,

"

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

religious emotion. has already been sang the

of Another

these of

graceful verse Wang man during

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

Confucianism. poet of the the

-

The abbot

"

T'ung-yiian, monk Southern Monastery

century,

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

See above, p. 247.

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

Poets, his poems. have into quiet to go

in a preserved says the biographer,

and

lonely
to

places their

they

can

give
must

fit expression

thoughts.
nest

They

themselves hold

lead lives of solitude, and in hills and woods, so that they

aloof from worldly distrac

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

As congenial. cared little for the

He
used
to

boy

he

was

noisy

friends. that he

steal away

company from them

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

This refers to the events

of 1665-71.

XIIL]
religious loved.
But

INCORRUPTIBLE

RICHES

385

and

poetic

meditation

which

his soul

Puto

has

not

scholarly whose It has

many
many
to
names

and poets it might

the

its welcome to confined from famous statesmen,

borrow
a

been
a a

tarrying-place
from

reflected glory. or the home of battle

of

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

such as these have always been spurned them who

the

monasteries

havens

of refuge, and

has not

for her shores. taken

or

Some

times, indeed, those

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

could take struggle for riches

riches of the incorruptible, have

in
men

The

Buddhist who have

and

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

given, the significant name ("Truly-stupid "). He had an alterna

was

tive

name

"

Wu-neng,

which

means

"Can't-do2
B

386

THE

"NORTHERN
we

MONASTERY"
are

[CH.
seized with
But

He, anything." religious longings

told,

was

at the
son,

he

was

an

only
for

early age of seven. Chinese custom and

to

made
to

it impossible monkhood
so

him
as no

devote

himself been
"

the

long
on

provision had

made

for carrying So when he pilgrimage

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

compassion, the good

an

for shortly
news was

after his visit to

Chiu-

hua

brought He
was

to

him then
In

that he
free
1616 to

had

infant
where
to

brother.

follow
came

his spirit beckoned. he earned Puto, where

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

gave the name founded Mists was

of accommodating monks
at

the

Sea

for the special purpose

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

plane of existence that

was

more

exalted than

xni.]

TWO

STRANGE

VISITORS

387

the plane of ordinary dynasty named Ming

about
a

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

together that they

afforded and it was

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

couple, nothing herbs.

they
took

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

a pay them indifferent to

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,

refused to tell him only fact in connection with they

were

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
:
"

beliefs, and Our

eyes have

the
seen

response
the
ocean

was

curious
ears

our

have heard
waves

the wind

soughing,

the rain descend

ing, the sea Then

"

dashing, and the wild birds calling."

asked what
"

the

monk

their occupation
we

was.

Sometimes,"

they replied,
we

meditate

on

Kuan-

yin.

At

other times
seems

sit stilland gone

away
to
were

do nothing."

Chen-I

to

have
was

in

state

of

great perplexity. mind

or as

He

unable couple clear

make very

up his foolish they

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

thereupon again. The

the
so

they

vanished

answer

given
about
as
an

by

these

strange

beings
was

to
not

question irrelevant

their religious beliefs

unwary

reader

may
or
a

be tempted

to suppose.

sacred

mountain
a

sacred island altar set up

is, to the

Buddhists
1

of China,

great

See above, pp. 91, 148.

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

sky is its jewelledcanopy. view The

but only

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

rise daily to the

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 unfailing vial of Kuan-yin in the sacred caves in sutras and

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

Al Ghazzali, 73 5 Altar of Heaven, Altruism, 68-81, 152-3, 178, 200-1,

204-6 Ama-terasu,

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,

272-3, 287, 288,

Asokan

Buddhism,

21, 62

377
Amitabha,92,
102-21, 238,

93, 94,
153,

95/.,98-100,
95

267, 272,

174, 175, 237, 273, 274, 290

Amitayurdhyana-sutra, Ammon 126 at Thebes, Amogha, 369

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

Amoghasiddha, Amoy, 262

94
155,

Avalokita, 270; kitesvara

Avalo94,

Xnanda, 29,
Anatta, Ancestor52

375
11-12, 228

Avalokitesvara
100-101,

Bodhisattva,
286,

103, 190, 204,

285,

worship, Ancestral temples, 219, 221 Anesaki, Prof., 27, 37, 77

273, ff.,

267, 270 287, 353

90 Avatamsaka-sutra, Avichi'hell, 178-180, 181

391

392
Awakening
BABYLONIAN

GENERAL

INDEX
Boerschmann's

of Faith,
temple
126

The, 27, 37

Badarinath,
126

influences,, 37-9, 269 at, of Vishnu

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

girl, story of the, 178persecutions, alleged,

24,

Brahmanical
24

Brahmanism, Breath, Bridges "Bright Buddha

,

186-7, 195-7, 203,

175, 279, 366-9

58-60,

regulation of the, 245-6 of the dead, 117 Moonlight," 242

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

Puto-shan, 360-3 five ghats of, 126 Benson, A. C., 200

Benares,
121 Bergson, Bernadette of Lourdes, 296, 297 Bhagavadglta, 279 Bhikkhu a religious mendi (Pali), Buddhist 164 cant, a monk, Buddhist Bhikkum a nun, (Pali) 164

Peak,
Peak

259,

314,

358,

373-4, 376, 380

Monastery,
314.

374-8
Buddhahood,
to attain,

all beings
15-19, Iff., 20

destined

177, 180, 187, 192, 197

Buddhism,
see

/. ; and
18,

separate Christianity, and

101, 102,

headings

99,
105,

100,

103,

Bhikshu

(Sanskrit)a
a

mendicant, 164, 379 Buddhist Bhikshum a (Sanskrit)

nun,

Buddhist

religious monk,

379

Bible

of the Buddhists, 16 Biblical inspiration, 116 Birth, religious observances

117, 119-21, Christianity ; and Confucianism, 340 ; and and see Confucianism 137-9 ; and see and Taoism, Taoism
125
see
,

107-12, 114, 116,

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

of, into China,

20, 21
,

/., 135-41
China,
24, 26

or

written in, 184, Bodhicharyavatara,

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,

145, 147, 267, 285,

Burma,
"

Buddhism

in, 17, 24, 168,

Bodhisattva 77 mahasattva, Body of Bliss, 77 of the Law, 77, 152 ; and Dharmakaya

329-30 Burning

Byzantine
see

of the books," 22 297 monasticism,

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, 225-9, 246, 337-8, 353 Confucianism, 1-3, 4, 5, 9-12, 17,

87,
245,

112,

134-5,

246,

137, 152, 224-9, 247, 248, 266, 289,

339-40, 341, 45, 352, 46,
5,

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,

134, 135, 341

temple , 135, 354

and

tomb

of,

Chandrasuryapradipa, 377 ee Chariot" passage, 48, 49 Charity in Buddhism, 71-3, 102,

151, 153, 160-6, Charlemagne, 318 Charms, 243 Chaucer, 132-3

177 /., 189 /.,

Chavannes, Cheyne,

224

Dr

T. K., 202,

290

Child-birth, 187-8 Children, Kuan-yin

of, 269-70 divine the , dead, 199-200 Ti-tsang as ,
386

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

LAMA, DALAI Damnation,

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,

no eternity of Davids, Mrs Rhys,

quoted, 24, 72, quoted, 35, 45, 59, 61, 164,

239-

295, 317 Prof. , 49,

61,

Rhys,

57,

58,

368 Dead,
40

disposal of the, 230-2,

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

collector of, 255-6 Clovis of Buddhism, the, 33

394
Dhamma,
152
; and
see

GENERAL
Dharma.

INDEX
Empress-Dowager
"

of

China,

the

Dhammapada,

71-2

Great,"

355 in, 128-30,

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,
( '

emperor, Dickinson, Diverted Divinity Docetism Dodona, Dogma,

"

350

eternity of, 61-3, 189, 197-9 Evil Poison " (name of a

no

107-8,

171-3, 185-6,
185-6

devil),

G. Lowes,

108

merit, 78-9 56-60 of Buddha, in Buddhism, 77, 95 Zeus at, 126

Evolution,

116-7, 197 /.

decay
-

of, 309
"

fE*jTB~wgjp.
Faith,
185

JEROME cited, 201-2 by, 60-5, 78, 56, salvation

105

92/., 98/.,
,

/., 178,

184,

Double

king

of

Purgatory, 354

;
"~

//; 191, 198 /., 283 /., 309

196-7
Dragon-tiger
Mountains,

Dragon's Pool, 223 Druids of Ireland, 137 Duchesne, Mgr. Louis,

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

pirates 7, 360-3 Dwarfs," 323-4,

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

surrounding Fish-ponds, 236

-

in the waters 292, 334

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

pilgrimages, 125-6 Path, the, 66 Small Famous Moun

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,

271, 279 the four (or five),

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

Gutzlatf, Charles, HAIMAVANTAS, School

25

Famous Buddhism,
259,
328, Kings

Hills
141

of

Chinese
194,
182, 235,

/.,

of the members Mountains, of the Snowy

382 of Heaven, 329.

366-72, 374-5
France,

religion in, 9 of Assisi, St. 84 Fuji,Mount, 127

Francis

Halensis, Alexander, Half-way-to-the-sky, Bernard's Hall and

79
223, 230

Nemesis

in

Fujiwarafamily,
GABRIEL,

320

China, 261 Hamilton, Lord Ernest, Han dynasty, 265

Hangchow, Hardoon
258,

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

edition scriptures, ix.

of

Buddhist

Hardy,

E., 24 Spence, 246 , Rev. A. C., 58 Headlam, Hearn, Lafcadio, 200

"

Heart,"

Buddha

to

be found

in

the, 83-6, 206

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

267, 272-3, 285 Altar of, 5 ,

Heavenly
"

Gods

58-60, 186-7, of Brahmanism, 366 ff. ; and see Brahmanism and Hinduism

Kings,

Hall of the, 366300

72, 374-5
Heaven's Window,"

Taoism,

see

Taoism.

Hedin,

Sven,

297

Golden

Island, Monastery of, 341 Man," "Golden Ming Ti's a,

Gondophernes,

vision of, 136 Gondophares or

36

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,

244-5, 207 ff., in China,

/.,

378-9
Great and Greek

Vehicle, the, 25, see Mahayana

32,

34;

338, 382 Hero-worship

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,

Causationalist school, Sarvastavadins see

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,

270, 279, 285,

366-9,
210,

Pilgrims'
150

Handbooks

377
Him,
Prof.

in Christendom,

Yrjo,cited,

100,

269, 287, 297, 365 History and religion, 58, 114

JACOBI,

ff.}

' '

Jade

H., 286 Imperial

God

"

of Taoism,

174, 176 /., 277

Hoffding,
120

376
Jagannatha

Holy

Grotto
356

of the

Flower

of the

Law,

in Orissa, 127 James of Compostella, St, 125 William, 63 ,

the, 181, 268, 278 Sepulchre, the, 129 Hooker cited, 46

Mother,

Japan,

Buddhism

90, 92, 95, 99, 114-16,

100,

in, 17, 35, 78, 101, 104-5,

Horai of Homer, 369 Hugo of St Victor, 85 Hui-chou, 258 Hydropotes inermis, 381
IDOLATRY,

119, 127, 199-200, 266, 274, 280, 303-5, 320-1, 341

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
,

Images, Ignatius Images,

189-90,

religious use Loyola, St, 84 religious use 292-3, 302-6

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,

Jinas, the five, 94, 97 Jizo, 199-200

Jodo
sect, 95

270, 287, 294, 315, 320 pilgrimages in, 126-7, 157 ,

Indo-Scythians,
of, 23, 136 Indra, 175, 186
mission
to

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,
,

21, 26, 33, 34, 320

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,

Lives 364 Lloyd,

Buddhist

Saints,

Prof.

Arthur,

37, 38, 41,

84, 304

Loigaire, king
"

of Ireland, 137
99

96, Lokesvararaja,

Lord

Loretto, Lotus

of Fate," 187-9 Holy House at, 125

of the
280,

Good
283,

Law,
295;

269,

272,

The, cited, 105 Korean Ko-ko-ryo, a

213 Konagamana,

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

211-13 Koxinga, 344 Koya, Mount,

127
MACARTNEY, Macedonia,
LORD,
324

Krakuchandra, Krishna, 110, Kshitigarbha, Kublai Khan, Kushan

170 334

ff.

Macgowan,

21 D. J., 341

Kumarajiva,27, 272
kings, 26 ;

D. 300 MacRitchie, F., 376 Madeley,

and

see

Magic,

111-12,

188,

246,

252-6,

Kanishka 100, Kwannon, Kyoto,

320

267

265-6, 278 Mahabharata,

195, 144 Mahabhuta, 29 Mahakasyapa,

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,

Mahasanghika Mahasattva, Mahasthama

school, 77

77
bodhisattva,
100,

see 288 ; 103, and Index, s.v. Ta-shih-chih 33, 34 Mahavibhasha,

Chinese

370
Laura
of

Mahayana,

25

/.,

32

/.,

36

/.,

Western

monasticism,
-

152,

276, and passim.

and Christianity, bodhisattva,
~

297
Lecky's Le Coq,

36-40;
94,

European

Morals cited, 241

itreya
251, 255

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

of the body, 231, 271 dynasties, 267

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,

story existent, 49-51

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.,

176, 177 Manju.4rl,

Buddhism, Laws Maim, Marichi, a borrowed
of, 279

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,

tion of, 137, 225-8

291 119

284

Mongol Monks,
164

dynasty,
names

271, 334
for Buddhist,
88,

Maya,
181,

the mother

the Confessor, of Buddha,

S., 55, 377

175,

MOJHI,- wor"hijv

376-8
on, congress religion, 6-12,

277-280
G. R.
126

Moral education,

Mead, Mecca, Medina,

126
"

Medhurst,

W.

H., 261
of
"

tomb

Mohammed
Buddhas

at,

Morals and 109-12, 99, 102, 250, 226-9, 69, 318-19

"""**-

79,
151-

130-2,

295-7, 308-9,
monasteries,

Meditation

and

~-"rf 318-19 Moscow,

"Chinese
190

bodhisats, 94 134-5 Mencius, Mendicancy, Buddhist,

163-4,

Mother

of

Buddha,

277-80 ; and

167-9
368 Mount, Meru, in 'Ali Meshhed Nejef,126 "Messiah" of Buddhism, 367 5 and see Maitreya

see Maya. Moule, Bishop, 116-17 4, Sacred, Mountains,

19,

127,

131,

133, 382

134-48,

149

337, ff.,

273, 178,
see

338-9,
,

/., 388

Metempsychosis,
182, 196

153,

174,
and

bodhisat, Metteya Maitreya dialogues Miliuda,

49, 61, 64, 65

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

Japan, dynasty, Ming

338-9,
340,

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,

49, 61, 64, 65, 83

40 Nalanda, invocations Name, 102-3, 109-12

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,

379 374, 380,

sect,

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,

Oldenberg Ontake, Ophites,

cited, 44, 45, 53, 246 sacred hill in Japan, 127

39
"

236-9,

243,

256,

316, 150

374, 386, 388

125, 127-33,

in Christendom,

Ordination,

Buddhist,

142,

223,

297-8, 308, 316-17

"

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,

the Prince," 314, 328 kingdom, Korean a

24, 32, 35, 39-40
"

382-5

history,
views Political Emperor
on,

Aristotle's
"

113-14 Futurism
"

"

; and

Buddhist see Palmistry, 234 Panch-kosT, 126 Paradise, 78, 103

285,

Canon.

of China,

of 22

First

/.,
see

181,

273,

Politics and morals, 7-12 religion, 7-12 Polo, Marco, 123

354 of Taoism, Porcelain Pagoda, 337 Positivism, 132

325-6

; and

Heaven.

"Pope"

Paramartha, Parsva, 26

27, 33, 34

Parthia, 26 Pascal Baylon, 210 Paschasius, 284 Patriarchs of Buddhism,

86

Potala or Potalaka, 270, 313 Potthapada, 45 Poussin, L. de la Vallee, cited,

83, 27 ff.,
44, 285

73, 77, 94,

246

101,

246,

270,

/.

Patrick, St, 137, 348 Paul, St, 84, 108

Prana-yama, Pranidhana,

68, 96, 97-8

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,

309-11 Prayers of pilgrims, 236-8 Preservation of dead bodies, 230-2, 239-40

Roof- tiles of temples 328, 372, 374 SABATIEB,

AUGUSTS,

309 90, 269, 296

Pringle-Pattison, Pseudo-Dionysius, 119 Pulpit of Kuan-yin, the, 313-14,

325

A. S., 120

Sacred fish," 290-2 Saddharmapundarlka,

Sadhus

"

272, 276, 280, 283, 295

157, (Indian ascetics)
Saints, cult of, in Europe,
125-6,

Pure-land
Purgatory,

sect,

92
see

272, 288 ; and

61,

/., '96-121, Amidism

63,
98, 106-8,

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-

366, 367 "Queer Fellow,"

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-

Ratnasambhava, Ravana, 203 "Red-hairs," Redemption, Reformation

131-2

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
,

of St Victor, 85 Dr Timothy, 37, 38, 41 subdivision

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

bodhisattva Sekhet at Bubastis, 125 Selbie, Rev. J. A., quoted, 18

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-

problems, Sil-la, a Korean

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

Soto subdivision of the Zen 321 Soul, Buddhist speculations

the, 43, 48-55 of China, 18-19 Southern Monastery"

sect,
as

of, 223 260 quoted, 86, 93, 103 /., 11 4 j (Symbolism, 189-90 121, 172-3, 174, 176 ff.,

to

/ 279, 286, 287, 290-2, 309, 365, 378, 389 LJ5;,

Sympathetic magic, Syria, 21, 289, 291
188

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

of Buddhist scriptures into Chinese, 136, 141

153
name

Transmigration,
Trayastrimsa,

of

heaven,

278, 287
112, 148,
221,

Taoism, \
102,

1-3, 4, 12-15,

134,
162,
245,

175 ^ 17, 46, 49,? Treasure 137-40, 143,|

169,
251,

79, 173 of the Church, Ti-tsang, 170, 173

\
I

144-5,

166, 246, 366,

213-j
268,

15,

337, 354, / 377,378

269,

373, 376,
^

Tribute of Yu cited, 264 Trikaya, 27, 77 Trinitarian doctrine of Buddhism

27,77
Tripitaka,
9,

2"aoist, closing of temples, 12 Tashilhunpo, 231 Tathagata, 51, 52, 53 Tavatimsa, Pali for Trayastrimsa,

viii., ix., 16, 33-5, 338Buddhist 341-2; see and

jf.". Taylor, A. E., 74 Tea, cultivation of, by

monks, Ten Thousand
221, 381

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

School of the Elders Apostles,25; andsee Hinayana

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,"

Religions Through Tibet,

Time, Timour "Tinted

the, 151-2 the, 152, 308 1 /., of China,"

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,

376 270-1, 287,

231-2,

sacrifices, 369 Vegetarian diet of monks, 380-1 Via media of Buddha, 295

297, 372
see

Space and time Khan, 334 Clouds," Temple

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-

175, 177-206, 232, 97-8, 171 ff., 274

WADDELL'S Lhasa
49,

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,

tions cited, 45, 49, 52 Water-lilies, Sea of, 322-6,

341

263-4

Water-nymph, Watters' Yuan

Well,

Spring

of the, 232 Cliwang cited, 26,

286

(demons), 179 Yama-raja, 170, 184-5,

203

194-7,

29, 33, 34, 270, 284, 300 a sacred,

Yami,

195,

197

Western
325-6

Lake
Paradise,
; and

(Hangchow) 91 92 /., 190,

Heaven
233

"Yellow-hairs," 343 Yetts, W. Perceval, 232 Yogacharya branch of Mahayana,

24

see

White-deer White
136 Way
115,

Grotto,

Yoshio the, the, Yuriaku,

ZEN, Zeus

Noda,

Professor,
203

119

Flower Horse,

Peak,

373
of

Yuddhishthira,
a

Monastery

Japanese

emperor,
321

348

of

Amitabha, Kingdom,

117
Middle

Williams'
262,

The,

267, 293, 342

of Buddhism, Dodona, 126 at Zockler, O., 295 Zrvana karana, 290

sect

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at

The

Edinburgh

Press,

and

1 1

Young

Street.

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