English
I have been present with them at several of their masses and I shall never forget the impression of noble singing and religious devotion which I there received. For here are tunes with which the Chinese feel at home, tunes which are the spontaneous product of the genius of the Chinese race, developed and refined during many centuries through the cultivation of Buddhism. Is there not a lesson just here for the Christian church in China? If Christianity is to be “‘sung into the soul” of China, we must also have hymns and chants composed on the lines of these Buddhist masses, and not confine ourselves to imported German chorals and light Anglo-Saxon melodies. If it be asked: “Why do we not see larger ethical results from all this religious emotion?” I will answer with my hand on my heart: “The Chinese have the same difficulty in exchanging religious rapture and emotion for a well-directed holy life as we Westerners have. But that these masses are often ethically helpful I am quite convinced.” Several Buddhists have told me: “It was not till I took part in these solemn masses that I understood what Bud- dhism was. I felt regenerated.” [275] TRUTH AND TRADITION IN BUDDHISM The mass often closes with a quiet procession round the great temple hall. The participants walk in long rows between the stools or out into the corridors, with hands folded (ho-chang, 4 #) and eyes half-closed, pronouncing a greeting to the different Buddhas and bodhisattvas by prefixing every name with the well- known “Nan-mo.” Or all may be united in a five- hundred- or one-thousand-fold greeting to Amitabha. The final act takes place before the high altar, the abbot after the nine prostrations returning to his apartment followed by the acolytes, and the instructor singing the last hymns and making the last genuflec- tions, after which everybody retires. In some monasteries there are as many as three such services every day, but two are the usual rule, for there are many other things to be attended to, and such a service may last one or two hours. After morning mass there is a chance to complete one’s toilet, after which comes breakfast. This is often followed by the ordered masses for the dead, when a band of monks must serve again in the temple hall. Then guests come who have to be entertained, the daily business must be attended to, etc. In some places, there are special schools for the young monks and novices. All too soon it is eleven o’clock and the dinner bell calls the monks to the refectory. In the afternoon there is, as a rule, less to do, so it is easy then to get a talk with the monks. The evening mass is about five o’clock and is quite impressive. It differs from the morning mass only in including, as a rule, a part of the confession litany. The beautiful [276] MONASTIC LIFE prayer of the “Pure Land,” which we have heard before, is also chanted. The sutra used is often the little Amitabha scripture (the “O-mi-t‘o Ching’’). When there are no novices being educated in the monastery and all is quiet, it is considered a meri- torious undertaking to have a law scholar (Fa-shih, % fh) connected with the monastery giving regular lectures or expositions of different classic writings. If the abbot himself is a law scholar he may do it, but as a rule some famous expositor from another place is engaged. This serves to bring fame to the monastery. It is announced a long time ahead, by big posters, that such and such a master is going to give lectures on some of the scriptures. ‘‘All who are devoted to Buddhism are welcomed.” The master is received and treated with veneration, but not nearly so much so in China as in Korea. The lecture usually takes place in the afternoon. It has fallen to my lot to be present on many such occasions. The master comes in, accompanied by the abbot, and takes his seat on a stage beside the image of Vairocana or Maitreya. When he enters, everybody stands up. A short mass is read as an introduction to the lecture. The master sits with his feet crossed under him like a living Buddha, and the choir boys arrange the folds of his gown neatly around him. In addition to the monks there gradually assemble a group of interested laymen, old pensioned officials, scholars, or even a group of venerable matrons. The young monks distribute copies of the scripture that is to be read, to every one present. First the master [277] TRUTH AND TRADITION IN BUDDHISM reads a passage. Then he begins to explain sentence by sentence, while he gives a general survey later. He sometimes launches out into the deep so that it is difficult for the “‘unlearned”’ to follow him, but often he gives out real pearls. His theme carries him away, one feels his deep emotion, but he controls himself and forces himself back to the usual academic style. Without doubt these lectures do much good, es- pecially among the monks who are led deeper into the great religious thoughts. They act as an antidote to the mechanical routine which constantly tends to blunt the mind. Some masters keep question boxes where both monks and laymen may put questions about religion. These are explained either before or after the exposition of the scripture. These masters, however, do not exercise any large influence among the common people. The whole is too academic to allow of this. Latterly, there have been some attempts to have more popular lectures given, particularly by young reforming monks. The development of this movement in Japan is far ahead of anything in China. It remains now to say something further about meditation. This can be done either privately in the different cells or unitedly in the meditation hall. At the latter place, regular courses in meditation are given under the leadership of the “wei-lo” or the “t‘ang- chu.” These are meant to assist the newly ordained monks to become familiar with this holy art, but one often sees older monks also, both from among the casual visitors and those who have definite occupations in the monastery, joining in voluntarily. These older [278] MONASTIC LIFE monks have their seats on the left side as one enters. Here, also, the “lord of the hall”’ (t‘ang-chu) sits. The instructor sits on the right side near the group of young monks. He has the “fragrant beating boards” (hsiang-pan, # 4%) on his side, and is placed on a separate raised seat. He keeps a close watch on all, and if irregularities occur, he gives his reprimand when the period is over, at which time the ‘‘fragrant boards” may be used. By his side he has two young assistants, who help in his work. Special beating of the big drum calls the monks together for meditation. In order to benefit fully from the holy exercise it is the rule first to take two or three quick marches to get the blood moving. The whole group makes a round of the corridors and then re-enter and take their places. At a given signal everybody gets up again, and the quick march is resumed, this time round the hall, going a certain number of times round in circles, the leader at the side of the group with a long bamboo pole in his hand. “Right about face” is ordered by a heavy stroke of the bamboo pole on the floor, after which the quick step goes in the opposite direction. This is done as many as three times. Then the big drum is again sounded, the door is shut, the participants resume their seats, and the meditation proper commences. Mean- while, a long incense stick has been lighted in one of the outer halls. This is looked after by an attendant (hsiang-téng). Three quarters of an hour may elapse before it has burned down. When it does, the fact is announced by renewed drum beating. A new stick is then lighted, burns out, and another three quarters of [279] ‘TRUTH AND TRADITION IN BUDDHISM an hour has passed. If the meditation is to take ‘three incense sticks,” still another is lighted, and in this way they mark altogether two and a quarter hours. The periods in the meditation are thus divided according to the burning down of the incense sticks. This, too, expresses the thought that meditation should assist a person to concentrate his mind so that it ascends in a fine, straight line, as one sees the incense smoke rise from a stick in a closed room. It is of first importance in meditation to get the correct posture. Without this, it is difficult to attain to the right condition of mind. The posture is the same as that of the historic Buddha when he sat under the Bodhi-tree and had his great inner experience: the legs crossed under him, the eyes half shut, the hands loosely crossed in front. If one sits quietly and immovably like this, and breathes deeply and regularly, one will have bound or chained that part of the body which mostly hinders man in the free expansion of the mind. But more is. required, for though. it is difficult to get accustomed to the rather uncomfortable position, this is gradually learned, particularly if one begins in youth. A thousand times more difficult is the next step: to become calm and acquire concentration. To help toward this the instructor repeatedly enjoins: “Away with all un- necessary and vain thoughts,” “the heart must get to rest” (hsin kuei-i, % H% —). Here it is that many fight a desperate inner battle, and worst of all, one ig not allowed to ask Buddha for help. No, here in the meditation hall, Buddha must in no form be invoked [280] MONASTIC LIFE for mercy. Here one must “yung kung” (Jf %) oneself, labour on to the goal. Many have given up the effort at this, the second step, and allowed it to become a merely mechanical performance. Where, then, shall those who would attain to this calm of mind begin? The answer is: You must begin with yourself.