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In the “Pure Land” hymns and poems the wish is often expressed: “‘May the four corners of heaven be transformed into a ‘tao-ch‘ang.’”’ These are only a few outward signs of Taoism’s influence on Buddhism in China. The inner aspect of this influence will appear as we go further into the underlying ideas and thought connections of the “Pure Land.” Here we shall merely emphasize the fact that Hui-yiian and many of the best Taoists of that period found an answer to their deepest religious longings in the central figure of the purified form of Mahayana, namely Amitabha, the All-Father of the “Pure Land” School. The next great leader in the “Pure Land’ School was the monk T‘an-luan (4%) who lived from 502-549. He still further elaborated the conception of Amitabha. The same was the case with Tao-ch‘o (3 #2), who died a.p. 646. Beginning with the work of Shan-tao #7 34 (died a.p. 681) still more positive lines of thought came into the conceptions of the “Pure Land.” Through his writings and poems which are preserved to us, the thought of the eternal life, and of a vicarious saviour, were added to the conception of Amitabha. The expression “Ju-lai” (#0 4) became more common. It was used of Amitabha himself as well as of the two great revealers of his power and grace, Ta-shih-chih (* # ¥) and Kuan-yin (# #), respectively. The holy trinity from the West appears more distinctly. At the [131] TRUTH AND TRADITION IN BUDDHISM same time it is stated more clearly than ever before that salvation takes place through faith in the three- fold *“Fu* (&). When one recalls the fact that Shan-tao lived near the Nestorian sphere of activity and just at that time when the Nestorian Church was proclaiming its “good news” with its primitive power and strength, it is very easy to see evidence of a clear influence from the Christian mission at this point. I¢ is also an incon- testable fact that just at this period, a quiet but sure inner process began to work within Chinese Mahayana, pointing to a more monotheistic Amitabha-concept. In Japan, which in a short time joined in the “Pure Land” movement, with its three highly esteemed and holy fathers, Gonshin (941-1017), Genku Honen (1133- 1198), and Shinran (1173-1263), traces of the influence of the Christian mission can be seen very plainly, and it redounds greatly to the honour of Japanese scholars that they are coming to acknowledge it more and more openly. Among the adherents of the Amida! School in Japan it is particularly Shinran’s own special section, “Shin- Shu,” which cultivates the “Pure Land” idea (J odo) with the greatest zeal and vigour. There are few things in the history of oriental religions which can compare in interest with this man’s life and system of thought. Born in 1173 near the capital, Kyoto, of noble family, it would have been natural for him, like 1G, on this point, H. Haas: “Amids Buddha Unsere Zuflucht,” 1910, A. K. Reischauer: “Studies in Japanese Buddhism,” 1918. L, Fojishima: “Le bouddhism Japaonais,” 1889. L. de la Vallee Poussin: *“Bouddhisme, Opinions sur Phistoire de Is dogmatique,” 1909, THE PURE LAND SCHOOL the other sons of noblemen, to be sucked in by the whirlpool of court life; but deeply religious as he was, he chose the life of a monk. He went to the old master Honen, who at the age of ninety-nine had already begun to preach the power of salvation through the name of Amitabha. Shinran, however, was the first to go the whole length and declare that mankind can be born again and enter into the “Pure Land” only through faith and calling upon the name of Amitabha. He stood forth in that time of great confusion as a reformer of the first rank, and like Luther preached his sola fide (by faith alone). After himself experi- encing the effects of conformity to the legalism of the old system, and like the other Japanese monks of his time being stunted and crippled in the innermost long- ings of his soul, he found his way out through the con- ception of “righteousness by faith without the works of the law.”’ With indomitable courage and joy he sang the praises of faith all the rest of his life, to the great blessing of his own and future generations. As in the case of Luther, the liberation of his human nature enabled him to take the lead in establishing a home, so also Shinran, at the age of thirty-one, married the daughter of Prince Kujo Kanezanes, and thereby established the connection between Buddhism and living humanity. This shining example of Shinran’s has been of the greatest significance, particularly in present-day Japan. The “Pure Land” School is attempting to adjust itself as a living religion, seeking to embrace [133] ’ re se i... ee TRUTH AND TRADITION I Y BUDDHISM modern Japan and fill it with ideali ism bd spiritual power. The first condition for this, | then, is that the home shall receive its consecration from the sanctuary itself, at the hands of men who themselves live the life of the home. China has not been able to follow her former pupil in this matter, but the same forces are at work, The spiritual powers of the ‘Pure Land” exercise their liberating and transforming influence here also in the most varied spheres. We shall deal with this point in a separate chapter. Meanwhile, let us quote a few specimens of literature from the “Pure Land’s”’ rich collection of litanies and poems. We shall take the majority of these excerpts from the Chinese Buddhist society’s great book of common worship (“Ch‘an-mén Jih-sung,”’ ji FY A if) which in various editions is used in all the different schools and sects in China. Tn reading through this remarkable book of chants, where lovely Chinese poems and hymns of worship alternate with gloomy incantations rendered in obscure transliterations of the Sanskrit texts, one gets a vivid impression of what enormous significance the ‘‘Pure Land” system of thought has attained. Almost every- where the “Pure Land” ideas shine through, while the most spiritual poems, full of the deepest religious feeling, come from this same source. Here appears quite frequently also the significant expression about Kuan-yin: Kuang-ta ling-kan, Kuan- shih-yin (J * #2 kk i tt =), Kuan-yin, who acts in spiritual form far and wide—all unmistakable tradi- tions from the distant time when the Nestorian Church [134] ~ uo Eey spas aig od as : iy wer An Ancient, Famous PictuRE oF KWAN-yYIN, BLESSING Her Acotyte (hm). Nore THE Sprrir DESCENDING As A WuItTE Dove witH A Rosary In His Moutu THE PURE LAND SCHOOL and the “Great Sun Religion” set their stamp on Chinese Mahayana. Kuan-yin has become the holy spirit. The book contains, besides, important sections of the larger classic sutras, together with the necessary parts of the various masses for evening, morning, confession of sin, penance, misery, renewal, and con- secration. What particularly interests us, however, is the collection of many beautiful poems which shed light on the “Pure Land’s” system of thought. These were written from the tenth century down through the sixteenth century, and thus reflect spiritual conditions through a long period of time. Many otherwise un- known authors appear here. Solitary, highly gifted monks, each in his own manner, have given a variety of expressions to the great thought of Amitabha’s com- passion and. the glory of the “Pure Land.” Each one has given voice to this deep longing to be “born into the pure land,” oftentimes in the most compelling and affecting words. There is no very great advance in thought to be noted, but so much the more notice- able becomes the advance in spirituality. In the very centralization of thought around the above-mentioned subject lies their strength. It is as if one had found a common denominator to which all lines of thought could be reduced. The form of the majority of the verses is taken from the oldest poems, written by masters like Hui-yiian. His own deathless “White Lotus Ode” found in a monastery in Chekiang, stands highest of all. We shall give a [135] TRUTH AND TRADITION IN BUDDHISM free translation from this, as well as a couple of others in the following pages: Tae Waite Lotus Opz on THE “Porn Lanp” IN THE WEST “What words can picture the beauty and breadth Of that pure and glistening land? That land where the blossoms ne’er wither from age Where the golden gates gleam like purest water— The land that rises in terrace on terrace Of diamond-clad steps and shining jade— That land where there are none but fragrant bowers, Where the Utpala-lotus unfolds itself freely. O hear the sweet tones from hillside and grove The All-Father’s praise from the throats of the birds! ** And the ages fly by in an endless chain, Never broken by summer’s or winter’s change. The burning sun can never more frighten. The icy storms’ power long ago is subdued. The clouds full of light and the green mantled forests Now cradle all things in their endless peace. Now the soul is set free from the haunts of darkness And rests secure in the dwelling of truth. See, all that was dim and beclouded on earth Here is revealed, appropriated, secured. “There ne’er was a country so brightened with gladness As the Land of the Pure there far off to the West. There stands Amitabha with shining adornments, He makes all things ready for the eternal feast. He draws every burdened goul up from the depths And lifts them up into his peaceful abode. The great transformation is accomplished for the worm Who is freed from the body’s oppressive sorrows. [136] THE PURE LAND SCHOOL It receives as a gift a spiritual body, © A body which shines in the sea of spirits.