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A thorough investigation, conducted along historical lines, would very probably throw some light upon the vexed question of the origin of the spirit- ualization of the original text. The sixteenth chapter concerning Ju-lai’s nature and work is one of special beauty and depth: I am a secret, I possess miraculous power, As I was truly born of God, Like him my age is infinite — Millions upon millions of years. Even in ordinary affairs I do the Incomprehensible, According to necessity In all places, saying, My name is various, My age is various. Rejoicing in the elements of Faith, Where good deeds are but few And misdeeds many— Whether speaking of Myself Or of others, Whether directing Myself [219] TRUTH AND TRADITION IN BUDDHISM [220] Or others, Whether My own affairs Or those of others— Whate’er I say Is true. Wherefore? Because I truly see The spiritual forms of the three Realms. Without birth or death, Whether retiring or coming forth, I am not of these worlds. And as to My death and translation, *Tis neither real nor unreal, Not like, yet not diverse, Unlike the three Realms But visible in all three Realms. With these signs You see clearly who I am, Without mistake! The Divine works I do Are not passing illusions. I am the Truth, Who am the Same, Yesterday, To-day—For ever Without birth, or death. The Illumined appear on the earth But are not quickly recognized. Since the Beginning when I dwelt with God, Long ages past, My life unmeasured is— Through all Kalpas of Time. I never perish, The Way of Saints I follow, Which Life secures for evermore. My life is not ended But multiplied. ATTENDANT BODHISATTVA BUDDHIST LITERATURE IN CHINA I have Medicine To cure all sicknesses As God, dwelling upon earth.’’ In truth a wonderful parallel to the eternal Logos, _ “Logos spermaticos,” described by many names, Life, Light, Truth, Way, in our glorious Gospel of St. John! It may easily be understood why some scholars have tried to find a connection between this and the spiritual life and environment where the Gospel of St. John originated. These attempts have not so far been successful, but the parallel stands there in its bright beauty, showing that God in truth has not left the people of the Orient without witnesses, but in a wonderful manner has prepared the way for the kingdom of His Son. We may further call attention to Chapter XI describing “‘The Places Where God Dwells,” the various kinds of “ferry-boats” in which he takes all living beings across to the happy land, and the hymn of praise (‘‘Holy, holy, holy”) which sounds forth from these places. Here Sakyamuni Buddha is represented as the one who “opens the seven seals,” whereupon an _ enormous chorus of voices is heard. (See note.) The “ Yao-shih Ching” (#8 fi #£), “The Scripture of the Great Physician” (Yao-shih Fu; Japanese: Ja- ku-shi) has been mentioned before. It is quite short and is largely composed of the twelve well-known promises of salvation and redemption for all these who 1Quoted from Dr. Timothy Richard: “The New Testament of Higher Buddhism,” T. and T. Clark, 1910, Edinburgh, p. 207 pass. ‘The Lotus Scripture” has been translated into French by Burnout and into English by Kern and Dr. Richard. [221] TRUTH AND TRADITION IN BUDDHISM sigh in the pains of purgatory and carry the heavy cross of life. It is significant that one daily hears this refrain in the temples: ‘‘Nan-mo hsiao-tsai, yen shou, Yao-shih Fu” (#8 fi #h): “Hail to the great Buddha- physician, who annihilates calamities and lengthens life.” Another sutra which is extremely popular and widely used in eastern Asia is “The Diamond Scripture” (“Chin-kang Ching” (4 Bi] ®) (Sanskrit: Vagrakkhedika Pragnaparamita). We here meet Sakyamuni Buddha giving instruction while the disciple Sulehuti asks questions and propounds problems - to the master. Many of the profoundest thoughts of original Buddhism have found their way into this book. It is here one finds the famous sentence: “ Wu wo-hsiang, wu jén-hsiang, wu chung-shéng-hsiang, wu shou-ché-hsiang”” (4m 3& 4H 4 AL aH 4g AG AE AH SE SE AD), ““No more I-image, no more man-image, no more race-image, no more unlimited life-image.” On the basis of such profound expressions as these it is quite natural that Sulehuti voices to the master the fear that men in future ages may not be able to understand these high things. To this Buddha, according to the Chinese text, answers that this will not be the case: “For five hundred years after my death there will appear one who will fulfil all right- eousness, one who has not only the good root in him of one, two, three, five, ten, or a thousand Buddhas, but who has that of ten thousand [that means in Chinese: has all perfect goodness in himself]. Therefore when he comes, hear him!” [222] BUDDHIST LITERATURE IN CHINA According to the statements of the well-known Sanskrit scholar, Professor Steen Konow, of Norway, there is here a divergence from the Sanskrit text, as the latter refers not to one but to many, who after five hundred years will arise and completely understand and practice Buddha’s directions for salvation. This book is much used in the masses, and by pious lay devotees, for the dead. This is very remarkable because this Hinayana-coloured writing, which is of fairly recent date, contains no mention at all of Amitabha. Some have thought that its popularity is due to the obscure prophecy quoted above concerning the new era which would be inaugurated five hundred years after the death of Buddha, the great era of the rise of Mahayana when the “King of the Western Paradise,” Amitabha, the “King from the West,” should open the way for all who were oppressed. The additional scriptures which are connected with the masses for the dead, “‘Yii-lan-p‘én Ching” (sk Bj %& #5), the “ Ullambana Sutra,” the book of Ti-ts‘ang: “ Ti- ts‘ang Pén-yiian Ching” (44% 7% i #) and “'The Book About the Feeding of Hungry Spirits”: “ Yii-chia yen-k‘ou” (S% {im #% 11) have been previously treated. A special group of Buddhist literature is formed by the books of penitence, “Ch‘an-hui-wén” (1% tf 3c Sanskrit: ‘‘Upavasatha’’). The most popular is the so- called: “Ta-pei-ch‘an” (K # 1%), “The Penitential Mass of the Great Compassion.”” Here Kuan-yin plays the main part as mediator of Amitabha’s mercy. In the masses for the dead which are subscribed for in the temples, this book is much used. For instance, in the [223] TRUTH AND TRADITION IN BUDDHISM great Liu-yiin Monastery (#% 32 3) in Shanghai several bands of monks are incessantly occupied in reading this penitential hymn to the pilgrims who gather there in great multitudes. From the books of penitence we quote the following extracts: “T am without any glory, I am miserable and have nothing in the world whereby I can fully express my desire for adoration. I have wicked cravings and evil plans, and harbour vain thoughts. May my protectors think of me [... here comes the name] in mercy. I surrender myself to you, my conquerors; as a son, I adore you; make me your slave.” Or: - “All the evil I have committed in the past time, all — the endless sin of wicked desires (t‘an, #), evil plans (ch‘én i), and vain thoughts (ch‘ih, #)—all that I have done, spoken, or thought wrongly I will to-day abstain from. “All the sin which has arisen in my heart is now mourned by the same heart. When the heart mourns the sin, it is thereby exterminated. The sin being exterminated, is forgotten and the whole has become nothing. ‘Behold this is truly repentance and conversion.” Among the more cultured and educated Buddhists the “Wisdom” books play a great part. Here the famous “'Ta-pan-jo Ching” (% fit 4 #8), ‘Mahapragna- paramita Sutra,” where the highest wisdom (pan-jo, prajna) is sung and described, comes in the front rank. It is called a “roaring lion” (cf. Wén-shu who always [224] BUDDHIST LITERATURE IN CHINA rides a lion) and this wisdom is gained by quiet, reverent meditation (san mei, = Bk). A more abridged form of this wisdom teaching is to be had in the well-known book “Hsiian Fu Pu” (38 05 a), “The Guide to Buddhahood,” translated by Dr. Timothy Richard. Here the stages and gradations of thought are clearly set forth,—the ten worlds (shih- ti, -F #8) through which a bodhisattva has to pass before he attains perfection. Compare here the four sworn pledges of the Mahayana. novices: “I swear to lead all beings without exception onward to salva- tion.” _ “T swear to end all pain and all suffering.” ~ “IT swear that I will study the countless teachers.”’ “I swear that I will perfect myself till I reach the highest glory of the Buddha.” Another wisdom book is the so-called “Nirvana Scripture” (“‘Nieh-p‘an Ching,” #2 4 ), which ex- pounds mystically the conditions in Nirvana and the road by which it is attained. Finally we may mention “ Wei-mo Ching”? (#& HE #£), which gives the spiritual reflections of a pious monk on the deep teachings of Buddha. If one desires to see something of the sublime philosophy which during the seventh and eighth centuries was introduced into China, one ought to read “ Wei-shih Lun” (Mé # ifr), “Vidyama-trasiddhi.” Here the deepest philosophy and the most phantastic magic formule (tantras) have been closely interwoven. [225] TRUTH AND TRADITION IN BUDDHISM There has in recent years been established a special “school?? among the scholars in China, for the cultivation of this branch of Buddhist philosophy. The leader is the famous Ou-yang Ching-wu (i Bs 32 4), of Nanking. This last work brings us to the category of the dissertations.