English
As has been mentioned, one finds the majority of these “home Buddhists” in connection with the “‘Pure Land” School. For this reason the “Pure Land” is the most powerful school in modern Buddhism, both in China and Japan. The leading monk in the new Buddhist movement is the famous Tvai-hsii (% jit). Besides him may be mentioned Yiian-yin ([f] #). T*ai-hsii has joined forces with some deeply religious and energetic lay devotees from Chekiang, Kiangsu, and Hupeh provinces. The movement is especially strong in the Wu-han centre. There the Chii-shih have provided 'Téai-hsii with the funds necessary for opening a Buddhist academy. This is situated in Wuchang and is styled “Fu-hsiieh- yiian”’ (fi % Ba). The author has had opportunity to see the place and attend some of the lectures, A [301] TRUTH AND TRADITION IN BUDDHISM group of about sixty students, mostly young monks of good education, listen daily to the eloquent and stirring lectures given by T“ai-hsii and the other ‘“‘Fa-shih.” The curriculum is practical and includes the study of some of the most urgent secular questions of to-day. The chief point, however, is that the students are inspired to revive Buddhism and preach the “law of salvation’’ in such a way that they can meet the need of the new China. Allusion to the methods used in the Christian missions is often made and the students are exhorted to use similar methods. More than that, they are urged to study Christianity, which is thought to have some very good and helpful ideas, especially in regard to true compassion and self-denial. On the other hand, it is always pointed out that, in regard to the solution of the great metaphysical questions, Christianity is very much inferior to Buddhism. A number of handy text-books dealing with the history, doctrine, philosophy, and ethics of Buddhism have already been prepared. The lectures are afterwards printed and appear in the Buddhist magazine men- tioned before (Hat Ch‘ao Yin, tf ¥83 H), or are pub- lished as tracts or books. Inspired by the fervour of the young preaching bands from the academy in Wuchang, preaching halls have been opened in several streets of the Wu-han centre. In one of these halls the author recently found an immense image of Amitabha as “Chieh-yin Fu” (4 5] th) (the “‘ Buddha Who Receives and Leads On’’) placed in a conspicuous place facing the entrance and [302] PRESENT-DAY BUDDHISM IN CHINA surrounded bya mighty number of electric bulbs. When the doors are opened for evening meeting the electric light is turned on, and the gold-covered and beautiful image beams with splendour. The impression on the hearts of the many people, who from childhood have heard about the “great compassionate Amitabha” is naturally very great. The same Buddhists, headed by Téai-hsii and some of the most energetic graduates from the academy, have also inaugurated a yearly “world conference for Buddhism” on Kuling, the great summer resort in the Yangtze valley. During the last conference representatives from the different Buddhist schools in Japan were present. Here on the ruins of the old “Ta-lin Sst’? (X # 4), where now a modern lecture hall in foreign style is built, some very stirring and interesting lectures have been given. A spirit of tolerance prevails, and the leaders very often invite broad-minded and sympathetic Christians to lecture on the Christian doctrine or any other religious topic. Similar preaching has gone on in several of the monasteries in Peking. There a special preaching work among the prisoners has also been started. A Young Men’s Buddhist Association has also been formed. There is, however, a great lack of able leadership just in those circles, and the gift of endurance and steadfastness is manifestly lacking. Of a quite different character is the aristocratic Buddhist Academy conducted by the old Confucian scholar Ou- yang Ching-wu (BK &% 7% 4#€) in Nanking. He is a disciple of the famous Mr. Yang, who cultivated the [303] TRUTH AND TRADITION IN BUDDHISM Pure Land’ doctrine at the time when many years ago Dr. Richard made special studies of Buddhism in the Nanking area. During the fight for religious freedom which was waged especially in the first years of the Republic, a “fu-chiao hui” (i #& #7), a Buddhist association, which was to look after the interests of the society in a more effectual manner, was formed among the Bud- dhists. This unification was necessary because the Buddhist society, while organically united as a single body, had never had any adequate organ for the expression of its unity. It lacked deputies elected for the purpose, who could speak on behalf of the whole society. ‘The associations had managed with “elders” — (ch‘ang-lao, # %) in each district, —a rather free and haphazard gathering of the most influential abbots and leaders. These again elected one or two to deal with the authorities in each district. The weakness of this arrangement was felt particularly when the Republic, with its well-known demagogues in power, began to put the screw upon the monasteries which had much of ~ worldly possessions. These difficult times have, however, given the Buddhist monks of larger vision and sympathy. They, supported by several prominent “‘chii-shih,” succeeded very soon in forming a great Buddhist association (“‘fu-chiao hui”’) after the pattern of the Christians and the Confucians. Its establishment was perhaps not accomplished in the most democratic manner, nor was the election of officers any more so, but the main [304] PRESENT-DAY BUDDHISM IN CHINA object was attained: a number of courageous and well-equipped representatives were sent to Peking, where, side by side with the Christian, Moham- medan, and Taoist representatives, they maintained the undying struggle for religious liberty. It soon appeared that the president of the Republic, Yiian Shih-kai, as well as many of the delegates to the National Assembly, were in favour of making Confucianism the state religion, and laying heavy restrictions on all other religions. That they did not succeed in carrying this through, is owing largely to the energetic protests and agitation of the Christians and the Buddhists. The Buddhists opened a special preaching-hall quite near the meeting-place of the National Assembly, where many of their best men were constantly and zealously working to influence the populace and the delegates. At the same time, local Buddhist associa- tions were formed, with a central organization in the various provincial capitals. The sale of books was _ often connected with these. It was also at that time that the publication of Buddhist magazines, tracts, and pamphlets received an impetus. For a while it looked as if this movement would lead to a real spiritual revival within the society, but it soon became evident that this was not being achieved. Indeed, now that more peaceful times have come, even the Buddhist association itself has collapsed to such an extent that it really has no more than a nominal existence, but should difficult times return, it would no doubt be revived and again play its part. No, [305] TRUTH AND TRADITION IN BUDDHISM revival must come from deeper sources, and there is really only one force that seems capable of achieving this end, namely the group of religious élite within the brotherhood of monks, working in connection with the best of the “home Buddhists” (chii-shih), men who have some of the power and glow of vital faith, such as we find in the “ Pure Land”’ School. We have quite frequently, in the earlier chapters, touched upon the various “schools” or “parties” (tsung, %%) within Chinese Buddhism. We shall finally try to give a more condensed survey of these schools, and at the same time indicate which of the schools play any part worth mentioning in modern Buddhism. The classification which the famous Chih-k‘ai gave is largely of theoretical interest. He divides the Bud- dhist society into four principal divisions: Shan-chiao (MM %), or the Hinayana School. T‘ung-chiao (3 #), or the Translation School. Pieh-chiao (5) 2), or the Mahayana School. Yiian-chiao (Hj #), or the Perfected School. eh The following ten schools have been of practical importance: 1. The T‘ien-t‘ai School (K & 4), founded by Chih-i (# 54), with “The Lotus Scripture” ag its principal sutra (described more fully in Chapter II). 2. The Hsien-shou School (# #¥ #), founded by the monk Hsien-shou (¥f #), also called Fa-ts‘ang (#: Ha). He is said to have been the third patriarch after [306] PRESENT-DAY BUDDHISM IN CHINA Manjusri’s incarnation on Wu-t‘ai Shan in Shansi, The school plays a minor part in northern China, but has altogether died out in the South. Its principal scripture was the “ Hua-yen Ching” (3% fie #). 3. Lii-tsung (ft %), the great Legalistic School, with its principal stronghold on the famous “ Precious Flower Mountain” (Pao-hua Shan, #{ 3 ii) near Nanking. Here we have Buddhism in its most severe and ascetic aspect. Only two meals a day are eaten and nothing but tea is drunk. The monks are usually clothed in a dark gown. The school is quite prominent in the coast provinces. 4. Tz‘t-én Tsung (# B&B %), which, according to its name, emphasizes kindness and mercy, was founded by the monk Chieh-hsien (7 %). He used the philo- sophical sutra “‘ Wei-shih Lun” (ME ## i) as his basis. A special form for meditation was used. It does not at present play an important part. 5. Chingt‘u Tsung (# +: 3%), the “Pure Land” School, described in detail in Chapter V, represents at present the most sincere and reforming spiritual power, in Japan as well as in China.