Buddhism and Buddhists in China by Lewis Hodus

L >> Lewis Hodus >> Buddhism and Buddhists in China

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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 Japanese influence is visible. In 1921 a
Shanghai press published a dictionary of Buddhist terms containing 3302
pages, based on the Japanese Dictionary of Buddhism. Other works also
show the influence of Japanese scholarship.

Among the publications have appeared two magazines. One published at
Ningpo, is called "New Buddhism." This is struggling and may have to
succumb. 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 classes 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 Hsü and Yuan Ying have a national reputation.
Not only monks, but laymen trained in Japan 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 class in some of the sutras. Occasionally the more
ambitious conduct an institute 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 assist in Red Cross work.
One of the largest Chinese institutions 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, participation 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 Attitude 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.
Its object was to obtain money to repair the temple, and thus to give
its work a fresh impulse. That these impulses are not necessarily
hostile to Christianity is shown by a letter written by the Kurung
Tsering Lama of Kokonor district to the Rev. T. Sörensen of Szechuan:

"I, your humble servant, have seen several copies of the Scriptures and,
having read them carefully, they certainly made me believe in Christ. I
understand a little of the outstanding principles and the doctrinal
teaching of the One Son, but as to the Holy Spirit's nature and essence,
and as to the origin of this religion, I am not at all clear, and it is
therefore important that the doctrinal principles of this religion
should be fully explained, so as to enlighten the unintelligent and
people of small mental ability.

"The teaching of the science of medicine and astrology is also very
important. It is therefore evident if we want this blessing openly
manifested, we must believe in the religion of the only Son of God.
Being in earnest, I therefore pray you from my heart not to consider
this letter lightly. With a hundred salutations."

Enclosed with this letter was a poem written in most elegant language.

"O thou Supreme God and most precious Father, The truth above all
religions, The Ruler of all animate and inanimate worlds! Greater than
wisdom, separated from birth and death, Is his son Christ the Lord
shining in glory among endless beings. Incomprehensible wonder,
miraculously made! In this teaching I myself also believe--As your
spirit is with heaven united, My soul undivided is seeking the truth
Jesus the Savior's desire fulfilling, For the coming of the Kingdom of
Heaven I am praying. Happiness to all."

_5. The Buddhist World Versus the Christian World_

Looking back over the last twenty-five years we see rising quite
distinctly a Buddhist world growing conscious of itself, of its past
history and of its mission to the world. This Buddhist, world has much
more of a program than it had twenty-five years ago. Its object is to
unite the Mahayâna and the Hînayâna branches of Buddhism and to spread
Buddhist propaganda over the world. At present the leadership of this
movement is in Japan. It is in part a political movement. There is no
question that Christianity is not at all pleasing to the Japanese
militarists. It is regarded by them as the advance post of western
industrialism and political ambition. Quite naturally such leaders
desire to make the Buddhist world a unit. It is also a social movement.
The spirit of the Japanese Buddhist has been brought to consciousness by
the new position of Japan. Japan is seeking to take its place in the
world as a first rate power. By this not only will Japan's industry and
commerce profit, but its spiritual values must also be adapted to the
world. The movement then has its spiritual side. Japanese travelers and
people are going to all parts of the world. They carry with them the
religious ideals which have been shaped by Buddhism. Buddhism in the
past was one of the great religions of salvation with an inspiring
missionary message. It is again awakening to this task of
evangelization. Under the leadership of Japanese scholars and religious
statesmen the Japanese are seeking to unite the Buddhist world so that
it shall become a force in the new world. Japan is thus trying to give
back what it has received in the past.

At present in Buddhist countries there is a strong force working against
this movement. Nationalism is a new force to be reckoned with. Still
even with the spirit of nationalism permeating every group, the Buddhist
world is getting together and will strive to make its contribution to
the life of the whole world.

X

THE CHRISTIAN APPROACH TO BUDDHISTS

_1. Questions Which Buddhists Ask_

Buddhists are approaching Christianity. In many places a spirit of
inquiry and interest in the Christian religion is met. It is not
necessary that there should be a Buddhist world permanently over against
a Christian world. The questions which Buddhists ask a missionary
indicate an interest in vital themes. Some of them are as follows:

We put our trust in the three Precious Ones. In what do you trust? Is
not your Shang Ti (name for God used in China) a being lower than Buddha
and just a little higher than a Bodhisattva? Is not Shang Ti the tribal
god of the Jews? Do you believe in the existence of _purgatory?_
What sufferings will those endure who do not live a virtuous life? Do
you believe in the reality of the Western Paradise? How can one enter
it? There being three kinds of merit, by what method is the great merit
accumulated? How is the middle and the small merit accumulated? What are
the fruits of these proportions of merit and what are they like? Tell me
how to believe Christ. What work of meditation do you perform? Is not
Buddhism more democratic than Christianity, because it holds out the
possibility of Buddhahood to all beings? Is not Buddhism more inclusive,
because it provides for the salvation of all beings?

_2. Knowledge and Sympathy_

These questions make it plain that the worker who is to deal with
Buddhists should have a broad background of general culture. He must be
thoroughly humanized. He should have a good knowledge of the history of
philosophy and religion, including the work of the modern philosophers.
A knowledge of the life of Buddha and of the doctrines of the Hînayâna
or Southern Buddhism, as well as the tenets of the Mahayâna should be in
his possession. The psychology of religion should interpenetrate his
historical learning; the best methods of pedagogy should guide his
approach to men. Of course he must speak the language of the Buddhist,
not only the spiritual language, but his everyday patois. He will find
it an advantage to know some Sanskrit. While this requirement is not
very urgent at present, it will rapidly become a necessity for doing the
best work.

This knowledge should be interpenetrated by a genuine sympathy, that is,
imagination tinged with emotion. The worker should be able to view
doctrines, values and actions from the point of view of the Buddhist and
his past history. He must have a genuine interest in and a great
capacity for friendship. The Buddhists are very human, responding to
friendship very quickly. Such friendship forms a link between the man
and the larger friendship of Christ.

_3. Emphasis on the Aesthetic in Christianity_

A Chinese Christian leader described his idea of a church as a place
removed from the din of the street, approached by a walk flanked with
trees and flowers and adorned within by symbols speaking to the heart of
the Chinese. He longed for the mystic silence and the beauty of holiness
which would open the windows of the world of spiritual reality and throw
its light upon the problems of life. He was asked, "Would you adapt some
of the symbols of the Chinese religions?" He said, "Many of those
symbols are neutral. They suggest religious emotion. Their character
depends upon the content which the occasion puts into them. If the
content is Christian then the symbols and emotions will become
Christian."

Christianity is a religion of beauty. The beautiful in architecture,
symbol and ritual, expressing the spiritual universe of the past,
present and future, makes a strong appeal to the Chinese heart. It may
well be emphasized in the future as never before.

_4. Emphasis on the Mystical in Christianity_

Not long ago a Buddhist in one of the large cities of China was
converted. He found great joy in the experience which revived him and
gathered into unity the broken fragments of his life. He attended church
regularly and participated in the prayer meetings. Gradually he
discovered that he was not being nourished. He felt his joy slipping
away from him and his divided life reinstating itself. He went to
Buddhism for consolation. He is not hostile to the church. He
appreciates the help he received, but he said that he came for
consolation and peace and found the same--hard orthodoxy and morality so
familiar to him in Confucianism.

While the case of this man may have individual peculiarities, it may be
made the starting point for a discussion of the situation in many
churches in China. The early message to the Chinese was doctrinal. The
false notion of many gods had to be displaced by the idea of the one
true God. With this idea of the true God a few other tenets of the
Christian religion are often held as dogmatic propositions to be
repeated when questions are asked. The great sin preached is the worship
of idols.

The second part of the Christian message is salvation by faith in Jesus
Christ. This salvation is other-worldly to a large extent. The extreme
emphasis upon it has made of the church an insurance society, membership
in which insures bliss in the world beyond.

The third part of the message has been concerned with moral acts,
abstinence from opium (liquor and tobacco in some churches), polygamy,
and the gross sins. Attendance upon church services, contribution for
the support of the church, and the refusal to contribute to idolatry
have also been required.

The emphasis to a large extent was doctrinal, moral and individual. The
result has been a body of people free from the gross sins, but also
innocent of the great virtues and individualistic in their outlook upon
this world and the next. This emphasis is needed, but in addition there
should be the cultivation of the presence of God in the soul by
appropriate means. The Christian Church of China should develop a
technique of the spiritual life suited to the East. The formation of
habits of devotion should be emphasized. Intercessory prayer should be
given a larger place. Contemplation and meditation should be regarded
not merely as an escape from the turmoil and strife of the world, but as
a preparation for the highest life of service and sacrifice. Buddhist
mysticism united the whole universe and was the great foundation of
Chinese art, literature and morality. The spiritual world of
Christianity must likewise seep through into the very thought of Asia
and inspire the new art, literature and morality which will be the world
expression of a Christian universe.

_5. Emphasis on the Social Elements in Christianity_

To the aesthetic and mystical emphasis must be attached a social
emphasis. Buddhism is often criticized as not being social. It is a
highly socialized religion. It has had a large influence upon social
life in the East. This social life is different from ours. We see its
wrongs and weaknesses. Likewise do the Buddhists see the materialism and
injustice of our social life. Christianity must relate itself to the
modern world as it is rising in China and seek not merely to remedy a
few wrongs or heal a few diseases, but must release the healing stream
into the social life of the East. This will be done and is being done
through the Church community which has become conscious of itself,
realizing its needs and wants, seeking in an intelligent and systematic
way to rehabilitate itself. It is not so much the external unrelated
efforts that accomplish the thing needed, but it is rather the community
life stirred by ideals and fired by a new dynamic which begins the work
of reformation.

_6. Emphasis on the Person of Jesus Christ_

_(a) As a Historical Character._--The great asset of the missionary
among Buddhists is the historical person of Christ. In contrast to many
of the Bodhisattvas, the saviours of the Buddhists, Jesus is a
historical character. His life among men was the life of God among men.

_(b) As the Revealer._--God is like Christ. Christ reveals God as
the complete, the perfect person. He possessed the pure spiritual
personality. The chief characteristic of this personality is love. This
love conscious of itself finds its highest joy in the well-being of
others. This love of God produced human life which, springing from the
lowest form, broke through the material elements and is capable of
attaining the highest development.

Christ reveals to man his heavenly relationship. Man created in the
likeness of God stands in the highest relation of one person to another
through love. He likens this relation to that of father and son. He
lifts man to the fellowship with the divine. Yet such a fellowship that
man preserves his personality.

Christ reveals man in his relation to men as a brother and the form of
love which shall control the relation of man to God as well as man to
man.

Christ revealed and founded the Kingdom, a society of the saved,
dominated by the spirit of the founder and making this spirit of love
and service the organizing power in the world.

_(c) As the Saviour._--Mahayâna Buddhism emphasized saviourhood.
Christ is the saviour of men. In Buddhism the stress is placed upon the
merit of the saviour and the saved. There is no question that merit has
some value. Yet Christ does not save us by merit, nor do we help to save
one another by merit. Salvation is a moral and spiritual process. It is
concerned with the biology of the soul. The salvation that we preach is
not the salvation by knowledge, or meditation, or merit, but by the
interpenetration of Christ's spirit in ours, by the mystic and moral
union of our life with his. As Paul says: "That I may know Him and the
power of His resurrection and the fellowship of His suffering." Yet He
is not the saviour of the individual alone. He saves the community, the
church. Only as His spirit permeates and dominates the community does he
find his true self and the real salvation.

_(d) As the Eternal Son, of God._--The Mahayâna system does not
emphasize the historicity of Amitabha or of the Bodhisattvas. Spiritual
truth is the development of the soul. It is not limited by time and
place. Likewise Christianity must emphasize the eternal character of
Jesus Christ. "The Logos existed in the very beginning, the Logos was
with God, the Logos was God." To the Mahâyânist this spiritual history
is more real than any fact conditioned by time and place.

The Christian worker must learn to understand the import of the Gospel
of John. He must see in Jesus Christ "The real Light, which enlightens
every man." He must be able to convince himself that the Christ is the
fulfillment of the highest aspirations of the Mahâyâna system.

_7. How Christianity Expresses Itself in Buddhist Minds_

In 1920 a number of Buddhist monks, under the leadership of Rev. K. L.
Reichelt formed a Christian brotherhood. The members of this small
brotherhood decided that they must subscribe to vows and they took the
four following:

"I promise before the Almighty and Omniscient God, that I with my whole
heart will surrender myself to the true Trinity, God the Father, the Son
and the Holy Spirit. I will with my whole heart have faith in Jesus
Christ as the Saviour of the world who gives completion to the
profoundest and best objects of the higher Buddhism. I will live in this
faith now and ever after.

"I promise solemnly before God with my whole heart to devote myself to
the study of the true doctrine and break wholly with the evil manners of
the world and show forth in my public and private life that I am truly
united with Christ.

"I promise that I in every respect will try so to educate myself that I
can be of use in the work of God on earth. I will with undivided heart
devote myself to the great work; to lead my brethren in the Buddhist
Association forward to the understanding of Christ as the only One, who
gives completion to the highest and profoundest ideas of Higher
Buddhism.

"I promise that until my last hour I will work so that out of our
Christian Brotherhood there may grow forth a strong church of Christ
among Buddhists. I will not permit any evil thing to grow in my heart,
which could divide the brotherhood, but will always try to promote the
progress of every member in the knowledge of the holy obligations laid
down in these vows and our constitution."

Such men ought, to make choice Christians.

_8. Christianity's Constructive Values_

Buddhism in the course of its long history developed certain religious
ideas and values which we find in Christianity. It faced the fact of sin
and placed it in the heart. It diagnosed the fundamental instincts of
men, sex-appetite, will-to-achieve, and pugnacity. These must be
overcome. It regards them as delusions which must be eliminated.
Christianity also deals with these instincts. It is under no delusion as
to their strength. There are certain tendencies in Christianity which
have tried to annihilate them. The central tendency of Christianity,
however, recognizing their power for good, seeks to sublimate them and
make them serve the individual and society. This attitude of the two
religions toward these instincts is fundamentally different. The
attitude of Christianity has been justified even in Buddhist lands where
the religious life of the people has followed the same line that
Christianity advocates.

Early Buddhism tried to dissolve man's personality. Later Buddhism
corrected this and perhaps has appealed too much to the desire on the
part of the individual to enter a heaven which is merely a replica of
the earth. Christianity starts with a personal God and holds up before
the believer the goal of perfection for his own personality. It finds
man without a self and confers a real selfhood upon him.

Early Buddhism taught that salvation is accomplished by the individual
alone. It denies the possibility and the necessity of help from a divine
source. Subsequent history has proved this to have been wrong. In India,
Buddhism has been displaced by Hinduism, and in China, and Japan, the
Mahâyâna has developed the idea of salvation through another. The great
stream of Buddhism has recognized that man by himself is helpless. He
must have the help of a divine power in order to obtain salvation.
Christianity asserts that salvation is possible only through the
intervention of God. The incarnation, the life, death and resurrection
of Jesus and his work in the world through the Holy Spirit on the one
hand are the expression of God's solicitude for man, and, on the other
hand, correspond to the deep need which men of all ages have felt, for a
power above themselves. From the early stages of magic to the highest
reaches of religion we find this constant factor recognized by human
groups all over the world. They bear witness to a power above themselves
to whom they continually appeal. In Christianity we find this main
tendency enunciated most clearly. The individual cannot save himself.
Mankind cannot save itself. Both must rely upon the assistance of the
divine power which started this universe on its way and which is the
ever present creative force.

Christianity, moreover, has established the community of believers
including all classes and conditions of men. Herein each one may realize
him&if. Herein also he may realize the kind of community which is
friendly to his highest aspirations for himself. Herein he has the
opportunity to transmute the instincts above mentioned into forces which
make for the larger development of his own person and the well-being of
the community.

Accordingly, as Christians face Buddhists, they can do so with the
consciousness that this great religion has been reaching out after the
light which shines brightly in our Christian religion. They have the
assurance not only that they have a message which brings fulfilment to
the ideas of the Mahâyâna, but also that it has prepared the way for the
hearts of the Chinese to receive the highest message of Christianity.

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