English
A passage for editorial review. = “iit Bax AND TRADITION 1001 1339017 oe TAT ROT BUDDHISM - <Ehe Library — SCHOOL OF THEOLOGY SAT (CLAREMONT nga a WEST FOOTHILL AT COLLEGE AVENUE CLAREMONT, CALIFORNIA QDLLPDPILLLIWLOIFIIIIYIOISII—m—m"—_ | | “Ee ED 47 an INN YM 99 OUT | ONIdI Nd “STIL NUS MA ‘vVHaang ONIaaw1g (aH J, ene as a TRUTH AND TRADITION IN CHINESE BUDDHISM ~ A STUDY OF CHINESE MAHAYANA BUDDHISM By e © KARL LUDVIG REICHELT (3 @ i) = TRANSLATED FROM THE NORWEGIAN BY “PRTHRINA VAN WAGENEN BUGGE ; AT THE REQUEST OF THE COMMITTEE ON WORK AMONG BUDDHISTS a APPOINTED BY THE NATIONAL CHRISTIAN COUNCIL OF CHINA > & 3 ; MOTTO: P’°U CHI CHUNG SENG: s*THE SALVATION OF ALL LIVING THINGS” THE COMMERCTAL PRESS, LIMITED SHANGHAT, CHINA 1928 atesea ete SCHOOL OF | HEOLOS" meee sRae™ California **Fecisti nos ad te, Domine; et inquietum est cor nostrum, donec requiescat in te.” —St. Augustine. To ARCHBISHOP NATHAN SODERBLOM IN GRATITUDE FOR HIS BRILLIANT CONTRIBUTION TO THE STUDY OF THE HISTORY OF RELIGION PREFACE When the Jesuits first came into contact with Buddhism in Japan, in the sixteenth century they wrote of it as the work of the devil, who in it had cleverly imitated many things in the Roman ritual and was even deceiving men by adopting the Lutheran heresy of salvation by faith. Modern missionaries, on the other hand, have been inclined to account for apparently Christian elements in Buddhism by ascribing them to direct as well as indirect influences of Christianity itself. Others point to these similarities as evidence of tendencies not uncommonly found in the development of historic religions. In this book we have the work of neither the partisan adversary nor the partisan advocate, nor yet of a cold and scholarly but personally indifferent (and quite objective) student of the history of religions. The author has indeed supplemented his long and intimate personal observa- tions and studies of Buddhism in China by scholarly and exacting study of original Buddhist texts and the published works of other Western students in this field; but his chief claim on our gratitude is his illuminating appreciation of what is best and even of much which at first sight seems hopelessly superstitious and corrupt in this ancient and prolific faith. I believe the Christian church in China is ready to welcome this sympathetic presentation of the truth and traditions in Chinese Buddhism. Doubtless others will also give this work a warm welcome, for it abounds in fascinating descriptions of what many take to be meaningless ceremonies and brilliant suggestions as to the results of possible or actual contacts between Christianity and Buddhism during the twelve hundred years since they first met on Chinese soil. But its supreme service will be to Christian mission- aries from the West. I write as one of these. We need just this kind of sympathetic and thorough presentation of the main points in Chinese Mahayana Buddhism, both as a background for under- standing the great “culture land” of China to which we have vili PREFACE come, and also as an essential preparation in trying to meet the growing number of Chinese who feel the attraction and power of historic Buddhism in their own land. Such Chinese are to be found in the Christian church as well as outside. Intelligent sympathy and constructive thinking as well as unselfish devotion of life are necessary in any attempt to help build a spiritual home for the Chinese people of the present and the future. In this book we find an impressive account of the long and rich history of Buddhism in China, and can hardly fail to see why thoughtful Buddhists, even those who are friendly to Christianity, while they concede the superiority of Christianity in practical good works, yet find Buddhism incomparable in its philosophy. Again, we find here illuminating interpretations of everyday matters, temples, idols, names and phrases the real significance of which is so often overlaid by the squalor and neglect which spring from pitiful poverty, and by grossly ignorant superstitions. A flood. of light is thrown into the darkness by the comment that ‘‘when a man is in earnest about the prayer,’’ “‘Nan-mo O-mi-t‘o Fu,’’ it means that his conscience is in control of his life. In particular, this book helps us to find a way through the tangled confusion which besets Buddhism by setting in relief the great ideas and heroisms which centre around the vows of Amida and the bodhisattvas for the ‘‘salvation of all living beings.” True it is, as an honest reader must agree with this book in affirming that if one wishes to understand China he must see it in the light of Buddhism. I think we can say yet more. We are learning that self-knowledge in the individual grows chiefly through intercourse with his fellows, and that the principle involved in this fact applies also to nations. I believe we can hardly fail to see from this study, even if we have not seen it before, that deeper knowledge of its own surpassing inheritance will come to Christianity from such intercourse as this book records and invites be{ween itself and Buddhism. Logan Hersert Roots. Hanxkow. AUTHOR’S PREFACE The basis for this book is the series of addresses which the author delivered, by invitation, in the Scandinavian Universities during the spring of 1921. In Uppsala the lectures were arranged for by the Olaus Petri _ Foundation, and it was further arranged that this honourable institution should be responsible for the publication of the lectures in book form. This has been done, and the book has been issued in Sweden, published in Denmark, and presents itself in the garb of the Nor- wegian language. That we have in this way been able to put into practice “practical Scandinavianism” has given me no little pleasure, and I use this opportunity to present my hearty thanks to those men who have taken the lead in this matter. In the first rank of these stands Archbishop Sédderblom. At the time that the material was to be prepared in book form, it became immediately clear to me that I ought to treat the subject more fully. I felt that all that was essential must be included. I have therefore tried to give as complete a picture as possible of the different sides of Chinese Mahayana Buddhism. This religion which, especially in later years, has manifested itself to be a living religion, and in a thousand ways exercises its influence over the life of the Orient, is pressing more and more into the foreground. It is therefore possible that this work, which is in a way the result of twenty years of study on the spot, may be considered of some interest. In addition to a study of the sources in China and quite exten- sive travelling round about to the monasteries, the holy mountains, etc., I have also tried to consult all the better known works, both old and new, dealing with our subject, written in the various European languages. x AUTHOR’S PREFACE Of the very greatest importance also has been the really intimate intercourse which I have had the privilege of enjoying with a number of the best and most learned monks and lay devotees in the various Buddhist centres in China. How I should like to be able to reach them also with my thanks,—the many noble and learned men, who, with illuminating tolerance and true religious zeal, have given me, through discussion and common study, unforgettable fleeting glimpses into the strange vasts of Mahayana’s still undiscovered territory. Kart Lupvia REICHELT. AUTHOR’S PREFACE TO THE ENGLISH EDITION The Committee on Work among Buddhists appointed by the National Christian Oouncil of China and many other Western students have made the request that this book should be translated into English. The need of a reference book on Chinese Mahayana Buddhism, giving in a condensed form all the essential material and the most important technical terms in Chinese, has long been felt. In the opinion of the committee mentioned above the book “Fra Ostens Religidse Liv,” already used in Scandinavia for a few years, fairly well meets this need. So this book now appears in English dress, in places somewhat reduced, in others considerably enlarged, everywhere corrected according to the results of the latest investigations. Hearty thanks are due to Mrs, Kathrina Van Wagenen Bugge, who took upon her the burdensome task of translating the book. This work she did very faithfully, and to the final result Mrs. H. T. Hodgkin contributed not a little by a careful revision of the manuscript. Mrs. Hodgkin has also undertaken the onerous work of proof reading and the compilation of the index. For all this I extend to her my very hearty thanks. I also feel very much indebted to my dear colleague, Mr. N. N. Thelle, for typing the manuscript. Karn Lupvie REICHERT. CHING SHAN FENG, NANKING, JANUARY 31, 1927. 7 ham ee il “Ast es | kes Bek rau ae ae : CONTENTS CHAPTER INTRODUCTION .. . ites or I. Tse INTRODUCTION OF Beppe INTO Cnn AND Irs History THERE . II. Tae Inner DEVELOPMENT OF Coes Bite DuRING THE EARLY CENTURIES. . ... Ill. “Tas JouURNEY TO THE WEST” 2 IV. “THe ORIGIN AND DEVELOPMENT OF Mis FOR THE DEAD” Pee V. THE ‘‘PURE Tanp” or (omer U, ie ye : VI. Tse Buppuist PANTHEON IN CHINA. VII. Buppuist LITERATURE IN CHINA. . 1... . Wiad MONKBTIO. TARM oc ee ge 3 a es IX. PruaRmacges .. . 5 Ce neat X. 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