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Besides the ordinary twenty- four tutelary gods (devas) and the great principal buddhas, I found erected, behind the high altar, twelve great figures. I immediately suspected that there must be some old tradition to explain this extremely curious arrangement. This proved, indeed, to be true. Twelve statues were to be erected of ‘some disciples’? who wished to serve Buddha and had so far advanced as to be “ ytian chio” (#& %), that is, on the verge of becoming bodhisattvas. As I know that the Nestorians were powerful in Hangchow in their day, I at once connected the whole thing with the Nestorian monastery in that city, which certainly must have had statues of the twelve apostles. I imagine, therefore, that the twelve disciples from the Nestorian Church and the twelve “yiian chio” known from Buddhism’s earliest history have some relation to one another. From this survey one can form a mental picture of the “‘Pure Land” School, and the influence which proceeds therefrom over the life of the East. While it is true, as we have seen, that the institutions and adherents of this school may be found especially in the coast provinces of Chekiang and Kiangsu, one meets in the inland provinces as well quite a number both of “lay and learned”? Buddhists who are more or less influenced by it. We have tried to give an unbiassed account of the various spiritual and moral grounds on which these ‘Pure Land” worshippers stand. We have seen that [162] THE PURE LAND SCHOOL many of them have manifested great religious earnest- ness, high character, and deep charity. Just as the “Pure Land,” in a certain sense, is the noblest branch on the tree of Buddhism in China, so its best adherents form a body of “élite” among the religious classes of the Kast. We have seen that some of the most precious elements of Taoism and Christianity have been woven into this religion. These elements are often rendered obscure or even unrecognizable by the dark shadows of polytheism, which have also been cast over the “ Pure Land” School. But still they have been strong enough to help some few people on to light, strength, and understanding, once again witnessing to the truth of the well-known words in which St. John’s Gospel speaks of the eternal logos as a “light shining in the darkness.” That same light, which of yore led the “magi”’ (priests of the Zoroastrians or worshippers) on to Bethlehem, leads also serious truth-seekers in the East of to-day, on towards Him in whom “tao,” the life principle, has been completely incarnated and made real, Jesus Christ. For this reason it seems clear to us that in the time of reckoning, which must inevitably take place before long in the East between Christianity and Buddhism, it will be important above all things to hold fast to the fact that there is much common ground—in spite of the many and great differences. This common possession consists of the fun- damental principles of life, as they are glimpsed more or less clearly and announced by the great prophetic figures in the highest religions, principles [163] TRUTH AND TRADITION IN BUDDHISM which have come to us in their final consummation in a living Saviour, the Christ of Christianity. With this view as a basis, the Christian missionary will have nothing to fear in the time of reckoning. He will give the Buddhists full credit for the real values which they possess. He will not be anxious when he sees similarities, like the old Catholic missionaries, who said: “This is merely veiled deviltry!” He will rather be glad, as one who sees a new evidence of God’s tremendous power through His eternal word (logos). He will rejoice over that eternal outpouring of light, from the everlasting sources of truth and goodness, whether he finds the light in ancient holy books or in living human personalities. In this way he will “commend himself to every man’s conscience in the sight of God”’ and do his part in “gathering together God’s scattered children” into the society of the kingdom of God, without nationality or denomination. Especially in relation to the “Pure Land” these things are actualities, and it is our innermost con- viction that only by such a positive and unprejudiced attitude as servants of the truth, can we succeed in averting a catastrophic conflict. If these lines of action be followed, there is good hope that Chinese Mahayana and particularly the ‘“‘Pure Land” School will show itself to have been a “tutor” leading up to Christ, a kind of Old Testament for those who have not had a share in the “special revelation.” In connection with the Chingt‘u catechism mentioned above, it may be of interest to give a short outline of [164] THE PURE LAND SCHOOL the main thoughts of this popular book, looking into the motives of the unknown author and the other pious people who again and again have given the necessary funds for the printing of the little book, and who have written the beautiful prefaces. We find in the prefaces and the headings of the different chapters the clearly expressed intention to popularize the Buddhist doctrine through the medium of the “Pure Land” School, in this way opening an easy road to salvation for the many people who cannot enter the monastic life. The record of the first important parts of the book will show how natural it is that the “Pure Land” has become the favourite religion of a large number of lay devotees, and scholars (chii-shih, J)§ +), and also how it is that many simple-minded people join together in vegetarian associations, as ‘‘chai-kung” (#§ 2), or become individual vegetarians, “ chai-p‘o”’ (# %). The Catechism of the “Pure Land” After several very pretty prefaces the introduction is given as follows: “Confucius said: ‘Is there a man who on removing his home to another place forgets to take his wife along?’ ‘Yes,’ he adds; ‘in fact, there are such people, not only one, but many. Not only so, there are people who move their homes to another place and forget to take themselves along.’ When looking at people with spiritually enlightened eyes, one will find that most people forget themselves when moving around. How is that to be explained? [165] TRUTH AND TRADITION IN BUDDHISM From the early morning when the eyes are opened and people rise from bed until late in the evening when retiring to bed and the eyes are closed, nothing except the toil and stress of life occupies the mind. Nota single moment is set apart for the investigation of one’s own person—is that not to forget oneself when removing the home? ‘In regard to men’s physical needs, nothing is more necessary than the supplying of food and drink to avoid hunger and thirst, and further, in regard to the different seasons, how necessary it is to provide for the cold and the hot days! So, also, in regard to the whole course of life. Nothing is more important than to be prepared for life and for death. Should not special preparation be made for this most urgent need ? Why therefore maintain this indolent attitude towards these questions? This position is truly foolish. It can only be explained by the fact that you are not aware of the great road of salvation opened to mankind by cultivating the ‘Pure Land’ doctrine, through which the right preparation can be made for life as well as for death. *‘For instance, if a man intend to reach a place far away, he must know something about that place beforehand. If not, how can he reach the place and transact business there? It is necessary before the evening comes to know where to rest for the night. To secure a place for rest before evening comes—this is just what it means to cultivate and worship the ‘Pure Land’ doctrine. Then, when darkness comes and this life is finished, a dwelling-place is secured, a new birth [166] THE PURE LAND SCHOOL among the lotus-blossoms is attained, and you are saved from the misery and pain of the great perdition. “In this way we understand the relation between the ‘Pure Land’ and Buddha; to worship Buddha is really to cultivate the ‘Pure Land’ and to be born into the new and pure life about which the scripture says: ‘It is a life of boundless ages, filled with happiness and without grief.’ How great a thing in this way to be prepared for the life to come! “‘Nevertheless, there are many people who know something about this and still do not press on to attain it. How can that be? I understand the reason: Some will say, It is because there is no sanctuary in the home, or, the people in my home do not practise vegetarianism, or, there ig too much noise! Alas, you do not know that it is just under these conditions you can worship Buddha. It does not depend upon outward position, standing, lying, sitting, nor upon the presence of noise or calm. It depends upon this one thing—that your own heart be quiet and concentrated. If you have opportunity to practise vegetarianism, of course that is very good. But usually it is only people whe can leave their homes who can do that permanently. If you have a longing in your heart to go out from the world, that is the main thing. In all cases, exhorting people to perfect outward seclusion from the world, is certainly to make the way un- necessarily difficult for the unfortunate. If only under the different conditions of life you can concentrate your mind, then you will be sure to hear one single voice speaking in your heart. Then you have attained [167] —— TRUTH AND TRADITION IN BUDDHISM oe. the ‘Pure Land.’ If you rise early inthe morning and sincerely practise the morning devotion, you will be able to conquer the sins which are devastating your earthly life, and when your life is past, will ascend to the life in the ‘Pure Land’ above.