[Footnote 853:  The Republic of China has not changed much from the ways of the Empire.  The Peking newspapers of June 17, 1914, contain a Presidential Edict stating that “the invention of heretical religions by ill-disposed persons is strictly prohibited by law,” and that certain religious societies are to be suppressed.]

[Footnote 854:  See, for an account of such a reformed sect, O. Francke, “Ein Buddhistischer Reformversuch in China,” T’oung Pao, 1909, p. 567.]

CHAPTER XLVI

CHINA (continued)

CHINESE BUDDHISM AT THE PRESENT DAY

The Buddhism treated of in this chapter does not include Lamaism, which being identical with the religion of Tibet and Mongolia is more conveniently described elsewhere.  Ordinary Chinese Buddhism and Lamaism are distinct, but are divided not so much by doctrine as by the race, language and usages of the priests.  Chinese Buddhism has acquired some local colour, but it is still based on the teaching and practice imported from India before the Yuan dynasty, whereas Lamaist tradition is not direct:  it represents Buddhism as received not from India but from Tibet.  Some holy places, such as P’uto and Wu-t’ai-shan are frequented by both Lamas and Chinese monks, and Tibetan prayers and images may sometimes be seen in Chinese temples, but as a rule the two divisions do not coalesce.

Chinese Buddhism has a physiognomy and language of its own.  The Paraphrase of the Sacred Edict in a criticism, which, though unfriendly, is not altogether inaccurate, says that Buddhists attend only to the heart, claim that Buddha can be found in the heart, and aim at becoming Buddhas.  This sounds strange to those who are acquainted only with the Buddhism of Ceylon and Burma, but is intelligible as a popular statement of Bodhidharma’s doctrine.  Heart[855] means the spiritual nature of man, essentially identical with the Buddha nature and capable of purification and growth so that all beings can become Buddhas.  But in the Far East the doctrine became less pantheistic and more ethical than the corresponding Indian ideas.  The Buddha in the heart is the internal light and monitor rather than the universal spirit.  Amida, Kuan-yin and Ti-tsang with other radiant and benevolent spirits have risen from humanity and will help man to rise as they have done.  Chinese Buddhists do not regard Amida’s vows as an isolated achievement.  All Boddhisattvas have done the same and carried out their resolution in countless existences.  Like the Madonna these gracious figures appeal directly to the emotions and artistic senses and their divinity offers no difficulty, for in China Church and State alike have always recognized deification as a natural process.  One other characteristic of all Far Eastern Buddhism may be noticed.  The Buddha is supposed to have preached many creeds and codes at different periods of his life and each school supposes its own to be the last, best and all inclusive.