Some identify this trinity with that of the Christian faith. While there is a resemblance, we should note that the first person of the Buddhist trinity would correspond to G.o.d as the absolute or the impersonal background of universal Being. The second corresponds to the glorified Christ and the third to the historic Jesus. There is no counterpart either to G.o.d the Father or to the Holy Spirit.

"Do you believe in the salvation of all beings?"

"Yes, all have the Buddha heart. All living beings will finally become Buddhas."

Then turning to a friend of mine the speaker said: "What have you done in Buddhism?" The friend answered: "I have written and translated many books." "I do not mean that," he answered. "What _work_ have you done?" The friend confessed that he had not done much else. Then he said: "Every morning when you awake, reflect deeply and profoundly upon your state before you were born. Think back to that state where your soul was merged with Buddha. Find yourself in that state and you will find ineffable enlightenment and joy."

The sun was setting behind the Western hills. The blare of trumpets sounded on the city wall. Outside of the door was the whirling sound of Peking returning home from its mundane tasks and joys. We joined the rushing, restless crowd and still we felt the calm of another world. Has not Christianity a message of balm and peace for these sons of the East who are so sensitive to the touch of the eternal and sublime?

_10. What Buddhism Has to Give_

An important government official obliged to deal with many vexatious requests and demands declared: "I could not get through my day's work, if I did not spend an hour every day in meditation, just as Buddha did when he became enlightened." He was asked what he did when he meditated or prayed. "Nothing at all." "Well, about what do you think?" "Of nothing at all. I stop thinking when I engage in religious meditation.

Life makes me think too much. I should lose my sanity, if I did not stop thinking and enter into the 'void', whence we all came and into which we all are going to drop back."

His Christian inquirer still was unsatisfied by the Buddhist's description of his prayer life, and pressed further for details. "What happens when you meditate or pray?"

"Nothing happens, I tell you, except, that I experience a peace which the pa.s.sing world cannot give and which the pa.s.sing world cannot altogether take away. The secret of religion is simply to realize that everything is pa.s.sing away. When you accept that fact, then you become really free. The Christian world seemed to have been tremendously impressed by the slogan of the French soldiers at Verdun, 'They shall not pa.s.s!' Perhaps the German soldiers did not pa.s.s just then or there.

But the French soldiers themselves are all pa.s.sing away. And everything in the world is pa.s.sing away. What our Buddhist religion teaches us is: 'Let it pa.s.s!' You cannot keep anything for very long. And prayer or meditation is simply to practice yourself in that thought deliberately.

Oh, it is a wonderful peace when you fully believe that gospel, and enter into it every day. Vanity of vanities, everything is vanity! Why worry? We do altogether too much worrying. To pray means simply to quit worrying, to quit thinking, to enter into the indescribably pa.s.sionless peace of Nirvana."

Here seemed to be an ardent Buddhist. When asked what he thought as the difference between a Buddhist and a Christian, he answered promptly:

"Yes, there is my wife. She is a very good woman. All the neighbors come to her, when there is any one sick or in trouble. So I say to her: 'Wife, I should think you would make a first-cla.s.s Christian.' But I think she lets herself be worried by altogether too many troubles. She is all the time thinking and fussing and planning. To be sure, it is mostly about other people, But then she does have the children and the house and the relatives and friends and neighbors to look after. Perhaps she really cannot be a Buddhist. Perhaps it is all a matter of temperament. Oh, but I tell you it is great to be a Buddhist, because it gives you such a wonderful peace."

IX

PRESENT-DAY BUDDHISM:

_1. Periods of Buddhist History_

The history of Buddhism in China may be divided into four periods.

Buddhism entered China, as we have seen, in the second century B.C. The first period, that of the translation and propagation of the faith, ended in 420 A.D. The second period, that of interpenetration, lasted to the beginning of the T'ang dynasty, 618 A.D. The third, the period of establishment, ended with the close of the five dynasties, in 960 A.D.

The fourth period, that of decay, has extended to the present day.

_2. The Progress of the Last Twenty-five Years_

There are signs of a revival of Buddhism in China. Whether this is a tide, or a wave, only the future can reveal. In 1893 Dharmapala, an Indian monk, stopped in Shanghai on his way back from the Congress of Religions in Chicago. It was his purpose to make a tour of China, to arouse the Chinese Buddhists to send missionaries to India to restore Buddhism there, and then to start a propaganda throughout the whole world. He addressed the monks of Shanghai. Dr. Edkins, the veteran missionary, acted as his interpreter. Dharmapala was surrounded by a horde of curious monks who were more interested in his strange appearance and in the cost of his garments than they were in his great ideals. They were also feeling the iron heel of the Confucian government and at once inquired about the att.i.tude of the government toward such an innovation. Dharmapala did not go beyond Shanghai.

j.a.panese Buddhists, especially the members of the Hongwanji sect, have taken a deep interest in Chinese Buddhists. Count Otani once visited the chief monasteries of China. Numerous j.a.panese Buddhists have made such visits. In 1902, the Empress Dowager, fired by a reforming zeal, decided to confiscate Buddhist property and to use the proceeds for the spread of modern education. The Buddhist monasteries put themselves under the protection of j.a.panese monks in order to hold their property. When by 1906 the Empress Dowager saw the consequences of her edict, she at once issued a new edict, reversing the former one, and the j.a.panese monks took their departure.

The j.a.panese Buddhists have been fired by missionary zeal for China. In many of the large cities of China are the temples of the Hongwanji sect.

Established primarily for the j.a.panese, these temples are intended to serve as points of departure for a nation-wide missionary work. The twenty-one demands made upon China included two significant items in the last group which the Chinese refused to sign: "Art. 2: j.a.panese hospitals, churches and schools in the interior of China shall be granted the right of owning land." "Art. 7: China agrees that j.a.panese subjects shall have the right of missionary propaganda in China."

Under j.a.panese influence there was established in 1907 at Nanking, under the leadership of Yang, a lay Buddhist devotee, a school for the training of Buddhist missionaries. The students were to go to j.a.pan for further training, and the more promising ones were to study in India.

This project was discontinued after the death of Yang on account of the lack of funds.

When the republic was established Buddhism felt a wave of reform. The monasteries established schools for monks and children. A magazine was published which appeared irregularly for several numbers and then stopped. A national organization was formed with headquarters at Peking.

A survey of monasteries was begun. The activities in lecturing and propaganda were increased, but Yuan Shih-kai issued twenty-seven regulations for the control of Buddhist monasteries, which markedly dampened the ardor of the reformers.

The world war which accentuated the spirit of nationalism had the added effect of stirring up Buddhist enthusiasm. There are at present signs of new activity among them in China.

_3. Present Activities_

While Buddhism may be standing still or even dying in certain parts of China, it is showing signs of new life in the provinces of Kiangsu and Chekiang and in the large cities. Such revival in centers subject to the influence of the modern world shows that Buddhism in China as in j.a.pan has sufficient vitality to adjust itself to modern conditions. Let us consider some of these activities.

_(a) The Reconstruction of Monasteries._--During the T'ai Ping rebellion, which devastated China in 1850-1865, the monasteries suffered with the towns. Not only were the monasteries burned to the ground, but their means of support were taken away and the monks were scattered.

There are still many of these ruined monasteries in the Yangtze valley and in southern and western China. Quite a number of them have been rebuilt. Perhaps the most notable example is that at Changchow which was destroyed during the rebellion. Today it is the largest monastery in China, having about two thousand monks. In f.u.kien several new monasteries have been built in the last few decades. In the provinces of Chekiang and Kiangsu, in the large cities and about Peking there are building activities, showing that the monasteries are feeling a new wave of prosperity.

T'ai Hsu, one of the leaders' of modern Buddhism, is holding up an ideal program for Buddhism in this time of reconstruction. He proposes that there should be 576 central monasteries, 4608 preaching places, 72 Buddhist hospitals and 72 orphanages.

_(b) Accessions._--Regarding the number of monks it is almost impossible to obtain any reliable figures. A conservative estimate, based upon partial returns, makes the number of monks about 400,000 and that of nuns about 10,000. The impression among the Buddhists is that the number of monks is increasing. That is quite probable in view of the rebuilding and repairing which is now in progress.

More significant is the number of accessions from the learned cla.s.s.

Many officials, disheartened by the present confused political situation, have sought refuge in the monasteries. Some of them are now abbots of monasteries and are using their influence to build them up.

All over China there are Confucian scholars who are giving themselves to the study of Buddhism and to meditation. Some of the Chinese students who have studied in Buddhist universities in j.a.pan are propagating Buddhism by lecture and pen.

_(c) Publications._--Quite as significant is the increase in the publication of Buddhist literature of all kinds. Many of the monasteries have printing departments where they publish the sutras needed for their own use. In addition, there are eight or more publishing centers where Buddhist literature is printed. The most famous are Yang's establishment at Nanking, the Buddhist Press in Yangchow and that in Peking. In these establishments about nine hundred different works are being published.

The most noteworthy recent publication has been that of the Chinese Buddhist Tripitaka in Shanghai.

Among these publications are a few modern issues. The Chung Hua Book Company has published several works on Buddhism. Other books have been issued for the sake of harmonizing Buddhism with western science and philosophy. In this enterprise j.a.panese influence is visible. In 1921 a Shanghai press published a dictionary of Buddhist terms containing 3302 pages, based on the j.a.panese Dictionary of Buddhism. Other works also show the influence of j.a.panese scholarship.

Among the publications have appeared two magazines. One published at Ningpo, is called "New Buddhism." This is struggling and may have to succ.u.mb. The other is known as the "Sound of the Sea Tide," now published in Hankow. Moreover, in all the large cities there are Buddhist bookshops where only Buddhist works are sold. These all report a good business. This literary activity reveals an interest among the reading cla.s.ses of China. Few such books are purchased by the monks. The Chinese scholars read them for their style and for their deep philosophy, but also for light and for help in the present distracting political situation of their country.

_(d) Lectures._--Along with publication goes the spread of Buddhism by lectures in the monasteries and the cities of China. A few years ago Buddhist sermons, however serious, were only listened to by monks and by a few pious devotees. Today such addresses are advertised and are usually well attended by the intellectuals. Often many women are found listening. Monks like T'ai Hsu and Yuan Ying have a national reputation.

Not only monks, but laymen trained in j.a.pan are delivering lectures on the Buddhist sutras. The favorites are the Awakening of Faith and the Suddharma Pundarika sutra.

_(e) Buddhist Societies._--With the lectures goes the organization of Buddhist societies for all sorts of purposes. There is a central society in Peking which has branches in every province. The connection is rather loose. Buddhism has never been in favor of centralization. Nor for that matter would the government have allowed it. The chief ends aimed at by these societies are fellowship, devotion, study, propagation, and service. Such societies, often short lived, are springing up in many quarters. They meet for lectures on Buddhism or to conduct a study cla.s.s in some of the sutras. Occasionally the more ambitious conduct an inst.i.tute for several months. Some spend part of the time in meditation together. Several schools for children are supported by these societies. They also encourage work of a religious nature among prisoners, distributing tracts and holding services. Such activities are especially appreciated by those who are to suffer the death penalty. The societies are also doing publishing work. The two magazines are supported by the members of the larger societies.

_(f) Signs of Social Ambition._--Social work is a prominent feature of some of these Buddhist societies. They have raised money for famine stricken regions, have opened orphanages, and a.s.sist in Red Cross work.

One of the largest Chinese inst.i.tutions for ministering to people who are sick and in trouble is located at Hankow. Around a central Buddhist temple is a modern-built hospital, an orphanage and several schools for poor children. It may not maintain western standards of efficiency, but it certainly represents the outreach of modern Buddhism.

Perhaps their most far-reaching advance has been made because of the realization that leaders are needed and that they must be trained.

Several schools for this purpose have sprung into existence. Such schools are necessarily very primitive and are struggling with the difficulties of finding an adequate staff and equipment and of obtaining the best type of students.

Another sign of new life has been the making of programs for the future development of Buddhism. One of the most comprehensive appeared a short time ago. For the individual it proposes the cultivation of love, mercy, equality, freedom, progressiveness, an established faith, patience and endurance. For all men it proposes (1) an education according to capacity; (2) a trade suited to ability; (3) an opportunity to develop one's powers; (4) a chance for enlightenment for all. For society it urges the cultivation of cooperation, social service, sacrifice for the social weal, and the social consciousness in the individual. On behalf of the country it urges patriotism, partic.i.p.ation in the government, and cooperation in international movements. For the world it advocates universal progress. As to the universe it specifies as a goal the bringing of men into harmony with spiritual realities, the enlightenment of all and the realization of the spiritual universe.

A Buddhist writer sums up the aims of new Buddhism as follows:

"Formerly Buddhism desired to escape the sinful world. Today Buddhism not only desires to escape this world of sin, but longs to transform this world of sin into a new world dominated by the ideals of Buddhism.

Formerly Buddhism was occupied with erecting and perfecting its doctrines and polity as an organization. Today it not only hopes to perfect the doctrines and polity, but desires to spread the doctrines and ideals abroad so as to help mankind to become truly cultured."

_4. The Att.i.tude of Tibetan Lamas_

Not only the Chinese Buddhists, but the Lamas of Mongolia and Tibet are feeling the impulses of the new age. Quite recently an exhibition was held in the Lama temple at Peking which attracted thousands of visitors.