English
They pledge themselves to look down upon all other Stages to which previously they have been ordained as of less value, and solemnly pronounce the following bodhisattva vows: To lead all beings without exception to salvation. To make an end to all pain and suffering. To study the works of the countless teachers. To perfect themselves in such a way that they can attain the highest glory of the Buddhas. pe poh kt og The early part of the day is an easy time for the candidates. It is not until evening that their ordeal begins when they give proof that they are willing “to suffer” for the sake of others. They then receive “‘Buddha’s marks on their foreheads by branding’”’ (shao chieh-pa, J 7% 3%). There are indications that this practice of branding was known to a certain extent in India in the second century. In China, it seems that the custom first came into vogue in the eighth century (by the work of Amogha). As it gets dark the candidates gather in small groups round the older monks, who are ready with ink and hollow reeds. A reed is dipped into the ink and put on the shaven heads of the kneeling candidates. In this way small rings are marked. An attempt is made to distribute these as evenly as possible, three in a row, across the head from forehead to crown. Three [245] TRUTH AND TRADITION IN BUDDHISM are enough, but most candidates take nine, others twelve or even up to eighteen. When the litany is finished, long tables are set up on which lie small disks of turnip and other articles. Besides these, there are small saucers with wax and some strange red parcels. These contain small cone- like pieces of charcoal covered with combustible plant pollen. The candidates kneel down on praying rugs before the tables, with their arms on the tables and the hands clasped together. Monks stand behind them holding their heads with a firm grasp and pressing their thumbs against the temples. On the other side of the table stand older monks with lighted incense sticks. 'The mass begins again, while everybody sings ‘‘Na-mo pén-shih Shih-chia-mou-ni Fu (i 4 4 Bil im A JE §h), “<I take my refuge in thee, thou original master Sakyamuni Buddha.” At the same time the cone-shaped pieces of charcoal are firmly fixed with plant-wax on the heads of the candidates just where the ink rings have been marked. While the candidates and the other monks sing a mass, the charcoal burns down into the wax and deep into the scalp. The ‘men are marked for life. On some faces convulsions of pain may be seen; others show nothing, but often the singing reveals what is felt, being changed to a cry of pain to the “original master.” To assuage the pain the pieces of turnip above mentioned are placed on the burns. When everything has burned down, one of the monks brushes the ashes off the wounds and orders the candidates to go with lifted heads into the cool walks outside. At the door stand monks with [246] MONASTIC LIFE baskets of oranges, of which every one gets a share, “‘for oranges cool.” Thus the candidate is finally ordained, so that the next day he can come up and worship in his own right before the face of Buddha. After a final mass the great gathering scatters. Only the staff of the mon- astery remains, with perhaps a few newly ordained men who happen to be engaged for service there. Now they wear for the first time the big gown, outside the regular monks’ dress (ta-i, % 2). Happy and free, with his big, beautifully decorated certificate of ordination and with the equally beautiful book of recollections from the mother monastery, containing names of the great new master, the abbot and his nearest predecessors as well as those of the confessor, examiner, witnesses, and all the ““school- mates,” the newly ordained monk can now begin his career. He can either go “home” to his first master or launch out on a pilgrimage, or go to the great common home, assured of being well received wherever he comes. With his begging gown and kneeling rug carefully folded up, and with the begging bowl and the certificate of ordination in good order, he will be able to go through the whole of China, and even visit some of the neighbouring countries where Buddhism prevails. Such a wandering monk can put up for at least three days at a time in the different temples and monasteries that he comes across. This is called “kua-tan”’ (# Hi), “to be registered,” and is practised to a large extent in China. [247] a: — TRUTH AND TRADITION IN BUDDHISM During his pilgrimage 16 may be engaged for shorter or longer periods in different positions in the monas- teries, beginning with the lower occupations, and then rising in the ranks. If he has a good education and is a good pious monk, he can be sure of getting a good position. If he is poorly educated he must be satisfied with the “rougher” work. Honesty and piety will, however, bring him at last to a good place. But if he does wrong he will soon deteriorate and sink to the lowest level. It is considered the best sign when a newly ordained monk goes as soon as possible to one of the bigger monasteries to “chu ch‘an-t‘ang” (4£ ji 3%): enter the hall of meditation, for a half year or more. Before ordination, there is no chance to begin this sacred exercise, which the Buddhists regard so highly. We shall, in another connection, treat what, in Buddhist phraseology, is called “‘yung-kung”’ (Jj 3h), ** doing the real work” or meditation. Here we shall only mention the fact that few temples and monasteries will never consider engaging a young monk for the sore important activities, unless he has already spent at least six months in the hall of meditation. It is taken for granted that the monks who only stop in passing take part in the daily masses. The department for guests ( kua-tan-yiian,” #} ¥B8 Be, or “yiin-shui-t‘ang,” 2 yk 4%) and pilgrims is located in such away that they can keep much to themselves. In this department, where old friends meet and new acquaintances are constantly made, all news is passed on and questions of common interest [248] ere ay Re cars CHAl-T‘AI MonAsTERY, WESTERN Hits, Prereine MONASTIC LIFE reported and discussed. It is a combination of meditation hall, reception room, and common sleeping- room. Very appropriate, therefore, is the name “yiin- shui-t‘ang,” the “hall of the clouds and the water” (which always are in motion). In order to get a clearer idea of life in a Buddhist monastery in China we shall here give a description of the plan and arrangement of the monastery compound. It is evident that it must be difficult to generalize in this case, as in others; for the monasteries vary by reason of their site, size, equipment, etc. But every- where some common points are found, and these will appear distinctly if we describe a common, medium- sized monastery in central China. As a common trait, we may mention the fact that the Buddhists have a predilection for the most naturally beautiful places as sites for their temples and monasteries. We are not here thinking of the ordinary municipal temples, which in enormous numbers are scattered over the countryside and in the villages of ‘China; these have often been squeezed in among the houses, or at best have been built on some small open space in the neighbourhood of the town. We are thinking of the places which the Buddhists themselves have chosen. They have occupied the most pic- turesque mountain-sides, the most attractive hill-slopes where bamboos or other trees grow thickest, the most beautiful islands in the big rivers, or the most smiling river-banks. The tendency is always to get away from the tumult and traffic into the calm and beauty of nature, so that the mind is attuned to reverence and [249] TRUTH AND TRADITION IN BUDDHISM worship. With a fine understanding of these things, the old masters have chosen the sites and let the architectural features which are most typical of Bud- dhism blend with the landscape in such a way that it forms a panorama of incomparable beauty. In many instances, Buddhism has, through its strong ritualistic system and its great spiritual power, taken possession of the Old Holy Mountains of China. This is the case with Nan-yii Shan (# #€ 1l)) n Hunan and to some extent with T‘ai Shan (3% ill), two of the oldest places of worship in China, not to mention their own holy mountains: The P‘ut‘o (3 fe), Chiu-hua (AU #8), Wu-t‘ai (# 4), and O-mei (itt §§) mountains, and the many other less well-known places. If one wants to see Buddhism at its best one must go to such places. But, as we shall see, these same places are for this very reason exposed to the danger of be- coming secularized and commercialized. The first thing that strikes one, when one sees the monastery from a distance, is the beauty of the whole scene, including the monastery itself and its environ- ment. I have often seen monks, who have struggled up the steep hill-sides or the endless stone steps, at the sight of the distant monastery, put their hands together . and whisper in ecstacy: “‘Nan-mo O-mi-t‘o Fu.” As we get nearer, the details become clearer: the strong wall, which surrounds the compound, the beau- tiful lines of the roofs, the arrangement of the build- ings in terraces up the slightly sloping ground, ete. We come to the main gate, above which is written in large characters the name of the monastery and the [250] MONASTIC LIFE special school to which it belongs. A couple of old monks welcome us with folded hands; they bow and say: “Nan-mo O-mi-t‘o Fu.” We enter the first gate and come to an open court, either completely paved or with a paved walk across it to the monastery proper. On both sides of the walk we may see ponds, one filled with lotus the other with quantities of fish.