English
His image is so strange and in one way so comic that it has found its way into the homes and shops everywhere. Even in the shops of the West one may chance to see a model in bronze or porcelain. Nevertheless, there are few people who have any idea of the fact that some of the deepest thoughts and liveliest hopes of Buddhism are bound up with this figure. Mi-lo Fu is, in fact, the man of the future. He has revealed himself before; indeed, it is even said that he once let himself be born a lo-han (arhat), and there is actually a counterpart of Mi-lo Fu in the group of the “eighteen saints.” His real work, however, is to come in the future, when at Buddha’s command he will descend as a Buddha from the ‘heaven of the blessed ” and establish his great ‘‘millennial kingdom.” The Chinese always speak of him as “Tang-lai Mi-lo Fu” (% 2 5% &4 th), the Mi-lo Fu who is to come. . He is, therefore, the Messiah of Buddhism. Some people have even tried to see a connection in the name itself, but this is probably etymologically impossible. In “ Mi-lo-Hsia-shéng Ching” (#8 #) PF 4: #8), the scripture describing Maitreya’s descent to the world, we find how this bodhisattva is solemnly appointed by Gotama Buddha to come again as the great saviour and renewer at the time when the power of evil is at its 3 [187] TRUTH AND TRADITION IN BUDDHISM height and all living things seem to be going to ruin under sin and punishment. It is at ““mo-fa” (3€ 3), the last hour or the ‘final dispensation,” that this great hope which dwells so unshakably secure in the heart of every Buddhist will be realized. The two next best-known bodhisattvas are Wén-shu (3¢ %), Manjusri in Sanskrit, and P‘u-hsien ( B), Samantabhadra, the former representing wisdom, and the latter mercy. They are distinguished from each other by the fact that the one, Wén-shu, rides ona lion, while the other, P‘u-hsien, rides on an elephant. Both of them have gained native rights in China, since they are believed to have occupied two of China’s holy mountains. P‘u-hsien travelled up to Szechwan province and settled on the ancient picturesque O-mei Shan (ii JA 1), while Wén-shu went to the north-east where he found for himself a holy and peaceful spot on Wu-t‘ai Shan (4 4 il). As Mi-lo Fu (i % 6%) is very often counted among the “tutelary gods,” Ti-ts‘ang (4 ¥€) (the bodhisattva of the underworld) is therefore counted as the fifth in the list of bodhisattvas. As we have already, in the chapter about masses for the soul, given a sketch of him and his work of salvation in hell, it is unnecessary to say more here. The Third Class The third great group is that of the so-called arhatgs (Chinese: lo-han, #2 #). There are any number of these in the Chinese pantheon, since most of the disciples who followed Buddha were later classed in this group. [188] THE BUDDHIST PANTHEON IN CHINA First in the class come Buddha’s first ten disciples (shih ta ti-tzi + A HF): 1. Shé-li-fu (@ #/ #3) (Sariputra), the disciple of wisdom. 2. Mu-chien-lien (HB # 3) (Maha Maudgalyayana), the disciple with the greatest divine power. 3. Mo-ho-chia-yeh (# #1 Su 3£) (Maha Kasyapa), also called Chia-shi, the disciple who became a leader among the monks. 4, O-na-lii (fi 38 #) (Aniruddha), the disciple with tho heav- enly eye. 5. Hsii-p‘u-t'i (A # $2) (Subhuti), the disciple who can under- stand and explain the great emptiness. Fu-lou-na (# # 48) (Purna), he who proclaims salvation. Chia-chan-yen (3 ## ) (Kutyayawa), the great explainer. Yu-p‘u-li (f€ # #) (Upali), the mediator of the law. Lo-hou-lo (# 1% Ht) (Kahula), the mystic. O-nan-t‘o (fi # 8E) (Ananda), also called O-nan (Ii Se), the questioner. Se SS —_ In connection with these ten great disciples of Buddha are named also the twelve who had not yet attained complete “enlightenment,” the so-called yiian-chio (# %). They play a very modest réle, and their images are seldom seen in the temples. Ananda and Kasyapa (Chinese: O-nan and Chia-yeh) hold a special position as the two who most often stand directly before the image of Buddha. They act as heralds or spokesmen. The Chinese sometimes call Ananda by the special name he received because he was born on the day of Buddha’s spiritual awakening, Ch‘ing-hsi (# #2), that is, “Congratulation.” Kasyapa received the name of Yin-kuang (& 36), because of the rays of light that proceed from his body. This light is [189] TRUTH AND TRADITION IN BUDDHISM connected with the full insight which he attained during the famous meeting on Ling Shan (8 jl), the mountain of spirits, where Buddha revealed his teaching. _In the course of time, however, a world of difference has arisen between the “saints”? (lo-han) and those beings who are pressing on toward the condition of bodhisattvas, a difference which discloses the peculiari- ties of Hinayana and Mahayana. ‘The so-called “lo- hans”’ became increasingly associated with Hinayana, the name coming to stand for the secure self-complacent condition into which the adherents of Hinayana entered. They themselves were redeemed and renewed; not, however, for an active life of loving and merciful service, but for a life of pleasant contentment in un- disturbed rest and well-being. It has therefore become a term of reviling among China’s monks to say, “He is a ‘lo-han.’” It means he is a person who does not trouble himself over the needs of others. This fine irony is seen also in the artistic repre- sentation of the best-known “lo-han” groups the so- called “‘shih-pa lo-han” (-+- A # %&)—the eighteen saints.! This body of choice individuals representing the most villainous robbers as well as the best men, who have been saved by the grace of Buddha, still bear for the most part the disfiguring marks of sin, and yet, over them all, spreads an expression of the greatest self-satisfaction and well-being. On old scrolls one sees them giving themselves up to taking care of their health or amusing themselves, often in the most 1In Japan only sixteen are counted. [190] THE BUDDHIST PANTHEON IN CHINA childish manner. Besides these, however, there are drawings of groups where their dignity is more apparent, As this lo-han group is very well known and is to be seen in all the larger temples and monasteries, we shall give the full Chinese name of each one: 1. Pin-tu-lo-pa-lo-to (@ = #2 10. P‘an-t‘o-chia (4 # Sn) 1 ti) 2. Chia-no-chia-fa-ts‘o (a #i $a 11. Lo-ku-lo (1 fh #8) ; f& Hz) : 3. Chia-no-chia-po-li-to (31 # 12. Lo-ch‘ieh-hsi-na (28 fm Sin ER 2G i) AB) 4. Su-p‘in-t‘o (Bf 34 BE) 13. Yin-chieh-t‘o (Hi #% FE) 5. No-chii-lo (#i 2 #) 14. Fa-lo-p‘o-ssii ((% 32 #& 9) 6. Po-t‘o-lo (Bt PE 2) 15. O-shih-to (li K 4) 7. Chia-li-chia (3a #2 2) 16. Chu-t‘u-pan-t‘o-chia (# 4 4B $6 Un) 8. Fa-shé-lo-fu-to-lo (f% Ri #2 9 17. Ch‘ing-yu (# x) 2 #8) 9. Shu-po-chia (3 1 2) 18. Pin-t‘ou-lu (# 5H Et) Tn certain of the larger monasteries and temples one also finds a special long and elaborate hall for the “five hundred saints’? (wu-pai lo-han, HH #%). This hall is also called ‘‘lo-han t‘ang”’ (#2 % %), the hall of the saints, and a special advantage is given the monastery which contains this building because it becomes a sort of museum for sculpture, and through it many visitors are attracted to the monastery. Rich families often provide the means for this extensive work. The statues are frequently quite large, and when one considers the fact that often each one is overlaid with gold foil and in other ways richly [191] a TRUTH AND TRADITION IN BUDDHISM decorated, Bo understand that it is a costly affair. From a religious point of view these saints play a very small part. Only on especially great occasions are any offerings made to them; as, for example, on their respective birthdays. Among the five hundred statues one finds the most varied types of physiognomy. There are some nobly formed faces, full of spiritual earnestness, but most of them are ugly to look at, some of them positively repulsive and hideous, The hall abounds with criminal - types and stern men of law who bear the marks of consuming zeal. It is in this group of five hundred lo- hans that some believe they have discovered a statue of Marco Polo, the famous traveller who, in the thirteenth century, visited so many of China’s cities. A large number of the benefactors of Buddhism, em- perors, statesmen, etc., may also be found in the group. is The so-called Budalast fathers or patriarchs are usually coupled with these figures from the third class. Of these, there are six in China, and they are ee : connected with the Yangtze valley. One therefore finds the majority of the temples in honour of the patriarchs (tsu-shih, jill fii) in this region. The list opens with the Indian Bodhidarma (P‘u-t‘- ta-mo, # 42 3 #) already mentioned, who came over to China in the year 520 as the twenty-eighth patriarch after Buddha, and became the first patriarch in China. He worked much in Nanking and on Lii Shan in Kiangsi, but later settled on Sung Shan in Honan province. Images and scrolls with his likeness show the un-Chinese and foreign nature of his appearance, [192] , rd sae Pita bys i) 5 py Buppuist TRINITY — eed ¥ THE BUDDHIST PANTHEON IN CHINA’ As a matter of curiosity, it may be mentioned that there are those who have wished to identify him with __ the apostle Thomas, who lived his missionary life in _ Eastern regions! The strong Jewish characteristics have been pointed out.! After Bodhidharma there followed in succession, as master and pupil, the remaining five patriarchs: 2. Shén-kuang, or Hui-k‘o (i, 4. Tao-hsin, or Ta-i (34 4%,% #) me FJ) K Hi) 3. Séng-ts‘an, or Chien-chih (ff 5. Hung-jén, or Ta-man(3h %, BE ®) 6.