Buddhism and Buddhists in China, Lewis Hodous [people reading books .TXT] 📗

those beings who have directed their thought towards the highest perfect knowledge in other worlds, and who, after having heard my name, when I have obtained Bodhi (knowledge), have meditated on me with serene thoughts; if at the moment of their death, after having approached them surrounded by an assembly of monks, I should not stand before them worshipped by them, that is, so that their thoughts should not be troubled, then may I not obtain the highest perfect knowledge.”

A few extracts from the Amit�bha Vy�ha S�tra will illustrate the Buddhist idea of life in this Pure Land:

“In the western region beyond one hundred thousand myriads of Buddhist lands there is a world. Great Happiness by name. This land has a Buddha called Amit�bha. The living beings there do not suffer any pain, but enjoy all happiness. Therefore, it is called the land of Pure Delight … the land of Pure Delight has seven precious fountains full of water containing the eight virtues. The bottom of these fountains is covered with golden sand. On four sides there are steps made of gold, silver, crystal and glass, precious stones, red pearls, and highly polished agates. In the pools are variously colored, light emitting lotus flowers as large as cart wheels, delicate, admirable, odorous and pure…”

“The Buddha of this land makes heavenly music. It is covered with gold. Morning and evening during six hours it rains the wonderful celestial flowers (Erythrina Indica). All the inhabitants of this land on clear mornings after dressing offer these celestial flowers to the hundred thousand myriads of Buddhas of the regions who return to their country at meal time. When they have eaten they go away again.”

“This country possesses every kind of wonderful varicolored birds, the white egret, the peacock, the parrot, the s’rarika (a long legged bird), the Kalavingka (a sweet voiced bird) … All these birds, morning and evening during the six hours, utter forth a beautiful harmonious sound. Their song produces the five indrya (roots of faith, energy, memory, ecstatic meditation, wisdom), the five bala (the powers of faith, energy, memory, meditation and wisdom), the seven bodhyanga (the seven degrees of intelligence, memory, discrimination, energy, tranquillity, ecstatic contemplation, indifference), and the eight portions of the correct path marga, (the possession of correct views, decision and purity of thought and will, the ability of reproducing any sound uttered in the universe, vow of poverty, asceticism, attainment of meditative abstraction of self-control, religious recollectedness, honesty and virtue), and such doctrines. When all beings of this land have heard the music, they declare their faithfulness to the Buddha, Dharma and the Sangha (the Buddha, the Law and the community of monks).”

As to those who enter this land it says:

“All living beings who hear this should make a vow to be born in that land. How can they reach the Pure Land? All very good men will gather in that place … He whose blessedness and virtue are great can be born into that country. If there is a good man or woman who, on hearing of Amit�bha, takes this name and holds it in his mind one, two, three, four, five, six, or seven days, and his whole heart is not distracted, to that man at death Amit�bha will appear. His heart will not be disturbed. He will at once enter into life in the land of Pure Delight of Amit�bha. I see this blessing and hence utter these words. Those living beings who hear these words should make a vow to be born in that land.”

4. The Harmonization of These Ideas with Ancestor Worship

The extension of life beyond the grave in purgatory, or in the Pure Land and through transmigration was readily accepted in China. Both the new ideas and the disciplines through which to realize them were eagerly adopted, and have held their place to this day. In other lands the creation of a heaven and a hades has weakened the grip of ancestor worship and ultimately displaced it. In China the opposite result has obtained, due, no doubt, to the fact that the family system and along with it the supreme duty of filial piety were fostered by the state and Buddhism and its teachings were permitted only in so far as they bolstered it up. Another reason lies in the agricultural basis of China’s civilization, reenforced by the great difficulty of communication, which tended to make the family system dominant in China. Today, the improvement of communication and the introduction of the industrial system of the West with the individual emphasis of modern education are factors which are weakening the family system and with it ancestral worship.

 

VIII

 

THE SPIRITUAL VALUES EMPHASIZED BY BUDDHISM IN CHINA

Near the House of Parliament in Peking is located a small monastery dedicated to the goddess of Mercy, Kuan Yin. Before her image the incense burners send forth curling clouds of smoke. The walls are decorated with old paintings of gods and goddesses. The temple with its courtyard has the appearance of prosperity. Its neat reception room, with its tables, chairs and clock, shows the influence of the modern world.

Here a monk in the prime of life spent a few months recently lecturing on Buddhism to members of parliament and to scholars from various parts of China. Frequently the writer used to drop in of an afternoon to discuss Buddhism and its outlook. Usually a simple repast concluded these conversations, the substance of which forms the greater part of this section.

1. The Threefold Classification of Men Under Buddhism

“What does Buddhism do for men?”

“There are in the world at least three classes of men. The lowest class live among material things, they are occupied with possessions. Their life is entangled in the crude and coarse materials which they regard as real. A second, higher class, regard ideas as realities. They are not entangled in the maze of things, but are confused by ideas, ascribing reality to them. The third and highest class are those who by meditation have freed themselves from the thraldom of ideas and can enter the sixteen heavens.”

2. Salvation for the Common Man

“What can Buddhism do for the lowest class?”

“For this class Buddhism has the ten prohibitions. Every man has in him ten evils, which must be driven out. Three have to do with evil in the body, namely, not to steal, not to kill, not to commit adultery; four belong to the mouth, lying, exaggeration, abuse, and ambiguous talk; three belong to the mind, covetousness, malice, and unbelief.”

“Is not this entirely negative?”

“Yes, but it is necessary, for during the process of eliminating these evil deeds, man acquires patience and equanimity. Buddhism does not stop with the prohibitions. The believer must practice the ten charitable deeds. Not only must he remove the desire to kill living beings, but he must cultivate the desire to save all beings. Not only must he not steal, but he must assist men with his money. Not only must he not give himself to lasciviousness, but he must treat all men with propriety. So each prohibition involves a positive impulse to virtue, which is quite as essential as the refraining from evil.”

“What energizing power does Buddhism provide?”

“First, is purgatory with its terrors. The evil man, seeing the consequences of his acts upon himself, becomes afraid to do them and does that which is good. Then there is transmigration with the danger of transmigration into beasts and insects. Again, there are the rewards in the paradise of Amit�bha. Moreover, there is even the possibility not only of saving one’s self, but by accumulated merit of saving one’s parents and relatives and shortening their stay in purgatory.”

3. The Place of Faith

“Can any man enter the western paradise of Amit�bha?”

“Yes, it is open to all men. The sutra says: ‘If there be any one who commits evil deeds, and even completes the ten evil actions, the five deadly sins and the like; that man, being himself stupid and guilty of many crimes, deserves to fall into a miserable path of existence and suffer endless pains during many long ages. On the eve of death he may meet a good and learned teacher who, soothing and encouraging him in various ways, will preach to him the excellent Law and teach him the remembrance of Buddha, but being harassed by pains’, he will have no time to think of Buddha.’”

“What hope has such a man?”

“Even such a man has hope. The sutra says: ‘Some good friend will say to him: Even if thou canst not exercise the remembrance of Buddha, utter the name of Buddha Amitabha.’ Let him do so serenely with his voice uninterrupted; let him be (continually) thinking of Buddha, until he has completed ten times the thought, repeating ‘Namah O-mi-to-fo,’ I put my trust in Buddha! On the strength of (his merit of) uttering Buddha’s name he will, during every repetition expiate the sins which involve him in births and deaths during eighty millions of long ages. He will, while dying, see a golden lotus-flower, like the disk of the sun, appearing before his eyes; in a moment he will be born in the world of highest happiness. After twelve greater ages the lotus-flower will unfold; thereupon the Bodhisattvas, Aval�kit�svaras and Mahasattva’s, raising their voices in great compassion, will preach to him in detail the real state of all the elements of nature and the law of the expiation of sins.”

“Does faith save such a man?”

“Yes, not his own faith, but the faith which prompted the vow of Amitabha. Amit�bha’s faith in the possibility of his salvation gives him supreme confidence that he will attain salvation. All he needs is to have the desire to be born in that paradise and to repeat the name of Amitabha.”

4. Salvation of the Second Class

“How do those of the second class attain salvation?”

“The men of the second class regard ideas as realities. They are not entangled in the maze of things, but are confused by ideas, regarding them as real. These men do not need images and outward sanctions, but they need heaven and purgatory though regarding them as ideas. By performing the ten good deeds they will obtain a quiet heart, having no fear, and become saints and sages. Among men, saints and sages occupy a high rank, but not so among Buddhists. By merit of good works merely they enter the planes of sensuous desire, the six celestial worlds located immediately above the earth.”

5. Salvation for the Highest Class

“And the third class?”

“This class has many ranks. There are those who by the practice of meditation (four dkyanas) [Footnote: Dhyana means contemplation. In later times under the influence of the idea of transmigration heavens were imagined which corresponded to the degrees of contemplation.] can enter the sixteen heavens conditioned by form. By the practice of the four ar�pa-dhy�nas [Footnote: That degree of abstract contemplation from which all sensations are absent.] they enter the four highest heavens free from all sensuous desires and not conditioned by form. These heavens are the anteroom of Nirvana.”

“What is the driving power in all this?”

“It is v�rya or energy.”

6. Heaven and Purgatory

“Do heaven and purgatory exist?”

“Heaven and purgatory are in the minds and hearts of men. Really heaven is in the mind of Amit�bha and purgatory exists in the illusioned brains of men.”

“Does anything exist?”

“N�g�rjuna says: ‘There is no production, no destruction, no annihilation, no persistence, no unity, no plurality, no coming in and no going forth.’”

7. Sin

“Does sin exist?”

“In the mind of the real Buddhist sin and virtue are different aspects of the all. Sin is illusion; virtue is illusion,