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A special costume is prepared, usually a yellow or a red waistcoat, upon which is sewn the Chinese character for the particular “mountain god.’’ The red costume is generally worn by those who are going to expiate some especially grievous sins. These carry with them also a bowl in which stand sticks of incense, which must never die out. At every third step, these pilgrims cast themselves down on the ground and repeat their prayer for mercy. When a band of pilgrims sets out, there is no demonstration; they depart in silence. There is no’ talking, and the eyes are not turned to left or right, as in groups of from ten to fifty they pace forward. The mind must not be distracted, neither must they let themselves be tempted to any sin, for then everything isin vain. The silence is broken only when the leader in high falsetto tones calls out a prayer formula. The rest join in on the second line. [294] PILGRIMAGES The pilgrims eat only vegetarian food. Some take only a little rice porridge and water. After a few days’ time, therefore, many of them present a very worn appearance. Mile after mile, day after day, the procession goes on in this manner. Often their feet become swollen, while exhaustion and sickness urge them to stop. But this is a bad sign, for it shows that their thoughts have not been held in check! The inns along the way, during the pilgrim season, make special preparations for getting good patronage. Ornamental paper lanterns with grandiloquent in- scriptions are hung out. An altar is made ready and prayer mats are laid out, for after the evening meal the pilgrims must conduct their worship. The pil- grims who travel by boat naturally carry their altar with them. A special mark on the sail, or a special pennant, signifies the fact that there are pilgrims, “‘hsiang-k‘o”’ (# 4), on board. When they have arrived at their destination, they first go into an inn and wash, or preferably bathe themselves, and rinse their mouths. After that they proceed to the main temple and conduct their worship in a solemn manner. The large choir of Buddhist priests help the individuals with this. The great evening masses, in particular, with their large number of burning candles and extravagant amount of incense, have quite an overwhelming effect. The pilgrims, by the hundred, lie upon the stone pavement in prayer while the priests stand before the altar and chant. Occasionally the pilgrims also break in with their verses of prayer. [295] TRUTH AND TRADITION IN BUDDHISM The opportunity is taken at this time to enquire about the future. Dice are cast (ta kua, #7 #1), lots are drawn (ch‘iu-ch‘ien, # 4%), slips of paper telling fortunes, are issued at a long table. In brief, the whole oracle machinery is set going, and money flows into the treasury of the monasteries and temples, A heterogeneous mass of deities connected with the darkest animism come in for their share of worship. Social gods, and gods from other religions have their altars set up near the sanctuary of Buddhism, and they all receive homage also. Then the pilgrims betake themselves home again and the same asceticism, the same worship, the same rules, are observed until they stand in their own door-yards once more. Death may have reaped his harvest there at home; perhaps the threads of misfortune have drawn themselves even tighter. Or it may be there is improvement to be seen. Expectation has stimulated the sick ones—and an answer to prayer is recorded. In such a case it is common to have, written or printed, slips of paper expressing gratitude, which are pasted up on walls and trees, expressions of thanks and homage to the mighty spirit, the gracious bodhisattva, who has so evidently answered prayer. Such news spreads and the “god’s” fame is sung far and wide. Perhaps this act is done in a still more solemn manner. The words of gratitude may be engraved upon beautifully painted and carved tablets of wood, and these “pien” (ji) are hung up in the temple concerned. Some temples are full to overflowing with such trophies! [296] PILGRIMAGES As we have seen before, the monks themselves often go on long pilgrimages. A special book, a - travellers’ guide, has been prepared for them. The name of the book is “Chao Sstt Ta Ming-shan Lu-yin” _ (23 9 *K @ Wi & Fl), “Guide for Travellers to the Four Famous Mountains.” - [297] CHAPTER X PRESENT-DAY BUDDHISM IN CHINA A few remarks about the special characteristics of modern Chinese Buddhism may not be amiss in conclusion. According to recent investigations undertaken two years ago by Professor Hodous and the author, there are now approximately a million monks and nuns in China. The nuns are greatly in the minority, scarcely more than one-tenth of the entire number. An ab- solutely exact count is naturally difficult to make, as so many of the monks are wandering. The greatest number are to be found in the coast provinces of Kwangtung, Fukien, Chekiang, and Kiang- su, together with Anhwei and Kiangsi. The number of monks is especially large in Chekiang and Kiangsu. In inland provinces, like Hupeh and Hunan, however, and particularly Szechwan, there are quite a number and there are, of course, some to be found in all provinces. One also meets a good many in and around Peking, but except for the capital, there are comparatively few in northern China, and the discipline is much more lax. For example, it is quite common to find monasteries in the north in which they eat meat quite openly. The excuse is that they do not kill it themselves! Most of the temples in the north are in a very dilapidated condition. Within the last ten years there have been enormous accessions of monks to the monasteries. This is [298] i Loo#ana PRESENT-DAY BUDDHISM IN CHINA connected with the establishment of the Republic and the greater freedom which hag thereby come, and also ‘ith the misfortunes of civil war and famine. I+ seemed at first as if the Revolution were going to inflict absolutely mortal wounds on the Buddhist society, but that was only at the beginning. Since then, the principle of religious freedom, as has already been mentioned, has won its way, and brighter times have come for the Buddhists. Thus there is no longer so much talk of inspection by the state, and restrictions regarding the right of ordination have practically disappeared. The only thing that is stressed now is that the work shall be kept up, for if any buildings stand empty, or activities slacken, both buildings and worldly possessions are very quickly confiscated for public purposes. The great accession of men during the last few years is probably also connected with the remarkable renaissance which in recent times has made a beginning within the Buddhist society. With no little under- standing of the needs of the times, many of the best Buddhists have taken up for serious consideration the question of how the new era may best be brought in. When Professor Hodous and the author undertook not long since a rather extensive tour of a number of the leading monasteries, they found everywhere a feverish activity in restoring temple halls and enlarging guest-rooms. This was partly due to the steadily increasing number of visits from bands of pilgrims, and the growing habit of many educated and seriously minded Confucian scholars and teachers of [299] 4 TRUTH AND TRADITION IN BUDDHISM withdrawing for shorter or longer periods of quiet contemplation and meditation in the monasteries, Special rooms are built for them. These people, who ordinarily are spoken of under the general term “chii- shih” (J§ -) (Buddhist devotees, ‘home Buddhists”), are very highly regarded. And with good reason, for one finds among them real intellectual culture com- bined with religious earnestness. A great deal of what often disfigures Buddhism, in the way of coarse, animistic superstition, is in a wonderful way discarded by these people, and they concentrate upon the deeper mystical and spiritual ideas in Mahayana. The better elements among the monks, especially the “ Fa-shih” (? fil) (explainers of the law) already mentioned, join themselves to this group of “‘home Buddhists,” and this may lead to a greater revival still arising from among just this group. A bridge might thus be built across that, gulf which has from earlier days separated Buddhism in China from the sound, practical instinct of the people. This gulf is due to the unnatural demand for celibacy, and the consequent threat to home life. Could it be bridged, Buddhism would be bound more closely to the common life, even though it should continue to hold that some are called to the celibate life of the monk as a service to human society. It is interesting to notice the theoretical grounds for, and the defence of, the meditation of the monks in the monasteries. When one asks the “home Buddhists” and monks, who carry on in common their holy contemplation and meditation, how they defend this [300] PRESENT-DAY BUDDHISM IN CHINA quictist occupation, they will often give the answer: “This spiritual activity is in truth of the greatest importance for the race, for by it is laid up a fund of spiritual strength which is of benefit to all!” According to this idea, the monasteries should be centres of spiritual power for mankind. Thus spiritual energy, is, so to speak, generated and is available for the many who spend their lives in various kinds of work out in the difficult world. A “chii-shih” of our time will go even further, however. He will say that periodical stays in a monastery, in the quiet practice of piety, will make him fitted for a better life-work. He has, in other, words, laid hold of the right principle. If only it could be carried out in life!