English
The “Paradise of the West” became a spiritual condition quite as thin and negative in its conception as the ancient colourless Nirvana (Chinese: Nieh-p‘an, 7% #). All systems of salvation, all religions, became merely human attempts ae [149] TRUTH AND TRADITION IN BUDDHISM to portray the metaphysical, all alike relative, all alike imperfect. For these reasons the “pillars of the church” within Chinese and Japanese Buddhism felt themselves in solemn duty bound to give a warning. This move- ment, which threatened to undermine Buddhism from within, must be stopped. Even greater reasons for such a reaction lay in the advancing moral deterioration which people seemed to see in connection with the ‘* Pure Land.” The reaction came. With great vigour, the “fa- thers” in both China and Japan began to inveigh against the “Pure Land” School. New parties were formed to fight against it. Not faith, but works of salvation with worship according to the old instruc- tions, meditation, and asceticism, were emphasized. And most important of all, the scriptures must be read and thoroughly studied. Only after such study and a long period of ascetic practice, could one cautiously appeal in faith to the name of Amitabha. Preferably, however, one should go to the original historical Buddha. He was the great merciful lord, but first of all, he was perfect wisdom, who by his example could draw men out of the shadowy life of illusion into the real life of unselfishness. Unostentatiously, the whole of Buddhism was to be turned back to Hinayana’s old narrow tracks. The reaction has continued right down to our own times. It has not, however, succeeded in getting back to the ancient forms. In Japan there are two schools which are entirely Hinayanistic; in China there is none which [150] THE PURE LAND SCHOOL can be precisely designated by that name, but we have in the great “Lii-tsung” (## 4%), the Legalistic School, and in some branches of Ch‘an Tsung (if %), the Meditation School, a movement which very clearly tends in that direction. In China most of the schools have come to a sort of compromise, and as is often the case in compromises, no real solution has been found, but on the contrary, the deepest confusion has been created. I can report from personal observation cases of the most bitter conflict of soul among the more idealistic and truth-seeking members of the Buddhist community. Over and over again I have met within the monastery walls, monks and lay Buddhists who in unspeakable inner conflict and grief were about to give up hope of ever reaching clearness and peace, “for the systems contradict each other and we know no way out!” Such instances occur particularly in the large school known as the “Ch‘an Tsung” (i# 54), the “Way of Meditation.” This is naturally the case, for it is there that one finds the practice of assembling two or three times a day for prayer out in the main hall before the images of Amitabha, Sakyamuni Buddha, and Yao- shih Fu. By calling upon the names of the triune Buddhas and bodhisattvas, salvation may be obtained. Every mass is supposed to close with a procession round through the corridors and in between the prayer stools, in order to recite ‘ Nan-mo O-mi-t‘o Fu”’ five hundred or one thousand times. It is by invoking this great name in faith that final salvation will be found. [151] TRUTH AND TRADITION IN BUDDHISM Shortly after this the group of monks is led into the hall of meditation (which is here called the “hall of wisdom’”’) and there they are met by the “instructor” (wei-na, #& #$), who declares that herein no prayers may be said to Buddha. His name must not be named. One must simply concentrate one’s thoughts on the question, “What was my original nature?” (QA AE VB dn fT A FRAN AC Te OE Oe BB OO AT YK A Xt JR). Some take a vow that they will not leave the hall before they have fathomed this mystery (K‘ai-chio-wu, 64 524%). This is often called “breaking through natural thought” (p‘o-pén-ts‘an, #% 7 3B). The instructor paints in glowing colours the great joy which accompanies such an experience. The very aspect of such an “enlightened” person shows that he is different from others. He can associate with all, help all, bend to the lowest sinners (thieves, prosti- tutes, etc.) without being tempted himself. He is like the pure white fragrant lotus which shoots up from the muddy bottom through the unclean water, but is never besmirched. Many struggle for years to have a share in this experience. They achieve the necessary outward preparation when they have learned the difficult posture of meditation; indeed they can even take pleasure in it, sitting with the hands folded together and half-closed eyes, with legs crossed under them (Chinese: Ta-tso, #7 44, or Ta-p‘an-chiao, #7 # PA). Perhaps they can even arrive at the next stage: they succeed in concentrating their minds in reflection go that they can let their thoughts glide up and down [152] THE PURE LAND SCHOOL on the given scale. Thus they set in order both the outward and the inward technique of Buddhist medita- tion. But enlightenment and peace...? The most difficult point is to determine the relation between worship of the merciful Buddha and self-sanctification through meditation. If only one dared take the lovely gospel of Amitabha’s grace with him into the hall of meditation! If only one dared try the way of faith when thoughts become heavy and contradictory! But that, an honourable monk, trained in the legalistic schools, would never dare to do. Therefore, among the truth-seeking monks within the Buddhist society of the East, one finds the same old experience, which we know so well from the accounts of the New Testament and of church history,— compare a Paul, an Augustine, a Luther,—the old experience of the fact that honest soul-searching and deep serious reflection will always work depressingly, even to despair,—an experience which has found its classic and undying description in the seventh chapter of the letter to the Romans. ‘When the command- ment came, sin revived,” when “I see another law in my members, warring against the law of my mind, and bringing me into captivity,”—so one must cry out “Wretched man that I am! Who shall deliver me from the body of this death?’’ It is in this fearful drama of the soul that one finds use for the gift of faith as in the eighth chapter of Romans, with its deep joy at salvation. It is for this reason that it is so difficult, even for such a deeply spiritual school as the Meditation School, to lead the many pious and serious [153] TRUTH AND TRADITION IN BUDDHISM Buddhists to true enlightenment and deep peace. At the best, it produces a passive, weak, dreamy re- ligiosity, which may perhaps have some worth and meaning for the individual, but can never put steel and will into character so that a man begins a purpose- ful life-work for the uplift and edification of humanity. In many cases it does not produce even this. Religion becomes purely outward, using a stereotyped jargon, which thrives quite well by the side of a low morality. Or else men attempt to restrict their religious practices to the least possible; for they have become wearied with Mahayana’s many systems of. salvation and cannot find their way. Among these last are a good many with great practical ability. One observes that as a rule they are absorbed in external activities. They become the strong men” of the society, practised in intrigue and the arts of diplomacy. They thus work their way up into the highest positions, take pains to get control of the common funds, lands, ete. They are known and feared in the courts, and both take and give bribes. The service in the larger or smaller local temples in city and town is usually in the hands of such persons and of the inferior type of monks, and such are most often met in China. The many pious and high-principled monks live withdrawn in their cells and are unknown to the world. We, however, who have had a glimpse behind the scenes, know that there are such, and that they are not inconsiderable in number. They, too, must be taken into account when the Buddhist society is judged. [154] ed ISNVHY ‘ONOGV], ‘ONVH-NIOX ‘VHadog IvVauyH AHL GNAOUY MALIA IVEANAY a THE PURE LAND SCHOOL Against this background of religious confusion, the **Pure Land”’ School stands out in brilliant relief, and one can understand the reason. The “Pure Land” has one central idea, which completely governs and binds together the different lines of thought. This is _ not first of all a system of dogma or a long and elaborate ritual. It is a person, in whom is found glowing compassion and grace. The way to his heart is not through offerings nor through self- discipline, study, asceticism, or meditation. It is through the invocation of his name in faith. Not that study and meditation are debarred. On the contrary, the more intensely pursued the better, if only they are pursued in the right way. It must be a study of Amitabha, so that one may see how the whole of existence, oneself included, is absorbed in him. It must be meditation which has Amitabha as centre and clue. It is for this reason that the hall of meditation in the “Pure Land” monasteries is called ‘‘Nien-fu T‘ang” (4 $i #2), the “Hall where Fu Is Studied.” It is not enough simply to name Buddha’s name and worship him. One necessary condition for the attainment of enlightenment and peace is to ‘‘break through natural thought.” One can easily understand the enormous superiority of the “Pure Land”? Buddhist’s position. He is not troubled by uncertainty, nor by the many other angles of vision from which salvation may be seen.