Harmony of the systems of Confucius and Buddha in Japan during a thousand years.—­Revival of learning in the seventeenth century.—­Exodus of the Chinese scholars on the fall of the Ming dynasty.—­Their dispersion and work in Japan.—­Founding of schools of the new Chinese learning.—­For two and a half centuries the Japanese mind has been moulded by the new Confucianism.—­Survey of its rise and developments.—­Four stages in the intellectual history of China.—­The populist movement in the eleventh century.—­The literary controversy.—­The philosophy of the Cheng brothers and of Chu Hi, called in Japan Tei-Shu system.—­In Buddhism the Japanese were startling innovators, in philosophy they were docile pupils.—­Paucity of Confucian or speculative literature in Japan.—­A Chinese wall built around the Japanese intellect.—­Yelo orthodoxy.—­Features of the Tei-Shu system.—­Not agnostic but pantheistic.—­Its influence upon historiography.—­Ki (spirit) Ri (way) and Ten (heaven).—­The writings of Ohashi Junzo.—­Confucianism obsolescent in New Japan.—­A study of Confucianism in the interest of comparative religion.—­Man’s place in the universe.—­The Samurai’s ideal, obedience.—­His fearlessness in the face of death.—­Critique of the system.—­The ruler and the ruled.—­What has Confucianism done for woman?—­Improvement and revision of the fourth and fifth relations.—­The new view of the universe and the new mind in New Japan.  The ideal of Yamato-damashii revised and improved.

CHAPTER VI

THE BUDDHISM OF NORTHERN ASIA, PAGE 153

Buddha—­sun myth or historic personage?—­Buddhism one of the protestantisms of the world.—­Characteristics of new religions.—­Survey of the history of Indian thought.—­The age of the Vedas.—­The epic age.—­The rationalistic age.—­Our fellow-Aryans and the story of their conquests.—­Their intellectual energy and inventions.—­Systems of philosophy.—­Condition of religion at the birth of Gautama.—­Outline of his life.—­He attains enlightenment or buddhahood.—­In what respects Buddhism was an old, and in what a new religion.—­Did Gautama intend to found a new religion, or return to simpler and older faith?—­Monasticism, Kharma and Nirvana,—­Enthusiasm of the disciples of the new faith.—­The great schism.—­The Northern Buddhists.—­The canon.—­The two Yana or vehicles.—­Simplicity of Southern and luxuriance of Northern Buddhism.—­Summary of the process of thought in Nepal.—­The old gods of India come back again.—­Maitreya, Manjusri and Avalokitesvara.—­The Legend of Manjusri.—­Separation of attributes and creation of new Buddhas or gods.—­The Dhyani Buddhas.—­Amida.—­Adi-Buddhas.—­Abstractions become gods.—­The Tantra system.—­Outbursts of doctrine and art.—­Prayer-mills.—­The noble eight-fold path of self-denial and benevolence forgotten.—­Entrance of Buddhism from Korea into Japan.—­Condition of the country at that time.—­Dates and first experiences.—­Soga