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These five “tsung” (branches) are often called ““chiao-mén”’ (#& FY), religious schools, in contrast to the Meditation School with its many ‘“tsung-mén” (33 FA), sub-divisions. 6. Chii-shé Tsung (Bt & &). 7. Ch‘éng-shih Tsung (i FE a). 8. San-lun Tsung (= Sm 58). 9. Mi-tsung (## 5), or Chén-yen Tsung ( & &). [307] & Bo ” TRUTH AND TRADITION IN BUDDHISM These four schools are now entirely merged in Bodhidharma’s great and famous Meditation School: 10. Ch‘an Tsung (jf 5). Of this we have akready heard a good deal. The school divided out im- perceptibly into a northern and a southern branch. The southern branch was the greater and produced a number of smaller divisions. These are also some- times called “tsung,’’ and confusion is thereby created. The right name for them, however, is chia (3), home, or family. Their names are: Wei-yang (i #). Lin-chi (i ¥). Ts‘ao-tung (# ¥). Yiin-mén (& FA). Fa-yen (3 HR). SO SL Of these, the Lin-chi family and the Ts‘ao-tung family are the best known. The former is especially famous, It emerged in Shantung in the ninth century and had a great deal of influence among the educate classes. The reason for this was that the leadomigas the school have constantly maintained that man in himself has the powers which are needed to attain sanctification, and can himself create his own happi and overcome his difficulties, if only he has the rig view of the true character of his human nature. This doctrine comes very close to the views of Confucius and a Confucian could therefore agree to meditation on this basis. A great many of China’s monasteries and monks in our day are therefore anxious to maintain that their “home” is connected with the Lin-chi [308] ™ at Retin ts fe BopHIDHARMA Ay PRESENT-DAY BUDDHISM IN CHINA School. Indeed, even the officials (mandarins) of the old school adopted the rosary as a part of their official costume, to show that they were connected with this quite “Confucian meditation.” We shall mention only one of the schools that has died out or has been absorbed, the Mi-tsung or Chén- yen Tsung. As the name indicates, this was founded for the study of the mysterious. It therefore came to take up the remarkable Vairocana doctrine, which in the seventh and eighth centuries after Christ played such an important role in northern China. In Chapter II we have already spoken in detail of this doctrine, at that time known by the significant name of the “Great Sun Religion” (Ta-jih-chiao K H &). Its apparent connection with the Nestorian Church (the Shining Religion) makes this school of more than ordinary interest. It is worth while mentioning that during these last few years some of the most enterprising and religious monks in China have been very eager to revive the Mi- tsung (the school of mystery). T‘ai-hsii has sent one of his ablest disciples to Japan to study this school, which in Japan’s religious thinking still plays a great role. The monk has been sent to Japan not so much to bring back scriptures belonging to this special school (although many such scriptures still exist), but rather to get into personal contact with the masters who have received the traditional sayings, rules, and mysteries from the old masters. It is always stated that the real meaning of Mi-tsung can never be apprehended through a study alone, but personal contact with the [309] TRUTH AND TRADITION IN BUDDHISM masters is the main thing. These masters will be able to teach the three important things: how to sit, how to use your mouth (in prayer and invocation), and how to think (& O & H% 4H ME). But the real spiritual ex- perience will be a permanent secret between yourself and Buddha. In Mi-tsung, all things and all conceptions can be thought of as animated by the great source of life, God, and the system may, to this extent, be called pantheistic. But all the emanations will finally return to the one centre, the heart, where the cosmic untae is revealed. This school was early transplanted to Japanese soil, but since then the development in Japan has taken a somewhat different course. One finds there two additional schools, which really are purely Hinayana in character. A religious awakening is to be felt in many parts of China, and the new religious life is manifesting itself in new forms, but behind them all Buddhism is to be traced. We shall only mention the fact that the greatest number of the many syncretistic religious associations, now springing up all over China, have received most of their ideas, as well as their form, from Buddhism. This is true of the “'Tsai-li-mén” (4£ #8 FY), which really is a special Kuan-yin cult, with the “‘T‘ung-shan Shé” (lh) 32 jit), “Wu-shan Shé”’ (t% 3% jit), and “‘'Tao-yiian’”’ (34 Bz). In northern China, in the neighbourhood of China’g ancient capital, Loyang, a row of colossal figures [310] PRESENT-DAY BUDDHISM IN CHINA of Buddha are carved out of the solid rock. The place is called Lung-mén (#E FY), and together with its counterpart in central China, Ch‘i-hsia Shan (# #% 1), near Nanking, forms a regular eldorado for all students of oriental sculpture, so far as solid granite statues are concerned. For those who study the religious history of the East with spiritual insight these figures of Buddha, hewn out of the rock, speak a language of their own. In them we see a symbol of the profound impression made by Buddhism upon the soul of the Chinese people. Deep, deep have the lines been chiselled—in thought, in viewpoint, in hope for the future, in resignation, in unutterable pain and grief, in deep longing after enlightenment and peace, in inexpressible sympathy with all that lives, and in a quiet and strong hope for the “salvation of all living.” Tf one wishes to understand China, one must see it in the light of Buddhism. [311] INDEX Abbots (Fang Chang), 23, 157, 231, 225, 238, 239, 240, 244, 247, 257, 265, 266, 267, 268, 269, 272, 273, 274, 276, 277, 290, 304. Election of, 270 ff. Abhidharma, 48, 204. Absolution, 244. Absorption into the absolute, 13. Acolytes, 268, 273, 276. Acts, of the Apostles, 219. Adam, 89. Adam’s Peak, 183. Adoption, 229-231. Afghanistan, 30. All-Embracing Master, The, 120. All-Father, The Great, 112, 131, 145, 147, 176, 185. Al-Makah, 183. Amida Buddha Unsere Zuflucht, 132. Amida Butsu, 144. Amida Pul, 144. Amitabha, 31, 33, 38, 39, 40, 41, 53, 74, 107, 112, .128, 131, 132, 133, 137, 141, 142, 144, 148, 149, 150, 151, 153, 155, 161, 168, 169, 176, 177, 180, 185, 198, 199, 201, 213, 214,216, 217, 223, 254, 276; 282, 283, 302, 303. Amitabha Sutra—‘*The Book of the Eternal in Time,’’ 33, 53, 277. Amita Yurdhyana Sutra. See Kuan- wu-liang-shou Ching. Amogha, 89, 90, 93, 101, 107, 207, 245. Ananda, 74, 87, 189, 198, 208, 215, 254, Ancestors, Prayer for, 115. Ancestors, Meditation for,116. Ancestors, Reverence for, 88, 229, 230. Angels (Heavenly Spirits), 57, 59, 61, 145, 184, 194, 195, 196, 252, 254. ‘6 Angel of the Golden Altar,”’ The, 76. Anhwei, 48, 114, 285, 289, 298. Animism, 4, 105, 171, 296, 300. Aniruddha. See O-na-lii. Anshikao. Apes, 64 ff. Apocalypse, 217. Apollo, 171. Apostles, The twelve, 162. Arabian Seamen, 183. Archangels. See Angels. Archdeacon, 108. Arhat, 51, 80, 81, 130, 187, 188, 243, 255. Arsaces, 33, 42, 206. Art treasures, 286, 289. Aryans, 13. Asceticism, 23, 150, 155, 182, 296. Asoka, 16, 26, 27. Associations: Young Peoples, 156. Prison, 156. Young Men’s Buddhist, 303. Buddhist, 304, 305. Asuras, 81. Asvaghosha, 12, 29, 31, 127, 205, 226. Atheism, 156, 204. Atonement, 79, 113, 186. Augustine, St., 153. Avalokitesvara, 31, 39, 179. Awakening of Faith, ‘“Ch‘i Hsin Lun,” 30, 31, 127, 128, 143, 201, 226. Bairath Stone, The, 27. Bajagriha, 27. Baptism, 58. Baptismal Hymn, 90. “Baskets,” The Three, 203 f., 210. Beal, Dr., 226. Bells, 100, 104, 114, 260, 272, 273. Benedict, Pope, 22. Bethlehem, 163. Bhaisajyaguru, 176. Bhakti, 205. Bhakti Movement, The, Bhikshu, 141, 209, 243. Bible, The, 35, 203. “Bible,’’ Buddhist, 203. Bible references, 6, 7, 8, 80, 107, 113, [313] See Arsaces. 30, 146. INDEX 114, 120, 125, 146, 147, 148, 153, 163, 164, 217, 221. Blessings promised, 168. Bodhi-tree, 280. Bodhidharma, 16, 45, 46, 47, 49, 192, 193, 256, 308. Bodhisattva: Of Mercy, 292. Of Wisdom, 291. Bodhisattvas, 34, 40, 50, 51, 79, 80, 81, 94, 98, 100, 105, 109, 112, 113, 116, 118, 119, 124, 151, 162, 168, 171, 179, 180, 183, 185, 186, 188, 190, 192, 201, 208, 209, 210, 217, 218, 225, 244, 245, 252, 273, 276, 284, 285, 290, 291, 292, 294, 296. Book of the Hiernal in Time, The, 33, 53. Book of the Six Patriarchs, The, 216. Bouddhisme, Opinions sur Vhistoire de la dogmatique, 132. Brahmin, 29. Brahma, 46, 125, 195, 254. Brahma’s Net. See ‘‘Fan-wang Ching.” Branding, 245 jf. Bribes, 154. Bridge of Death, 96. Bronze Temple, 292. Buddha, 10, 11, 12, 15, 16, 27, 29, 31, 34, 35, 36, 38, 39, 40, 44, 46, 50, 51, 52, 55, 67, 74, 86, 89, 92, 102, 103, 106, 114, 115, 116, 117, 118, 120, 124, 126, 127, 128, 141, 143, 145, 149, 150, 151, 152, 153, 155, 157, 158, 161, 162, 167, 168, 169, 170, 172, 174, 175, 176, 187, 190, 192, 195, 196, 197, 198, 199, 201, 202, 205, 208, 209, 210, 213, 215, 216, 217, 221, 222, 223, 225, 229, 239, 247, 252, 253, 254, 256, 259, 279, 273, 280, 281, 289, 310, 311. Buddha, The Conquering, 76. Buddha, The living, 103, 104, 105, 243, 277. Buddha of boundless age and light, 40. Buddha of Sweet Incense, The, 76. Buddha of Wisdom (Father of Buddha), 39. Buddha who igs always renewed, The, 291. Buddha who receives and leads on, 176, 302.