Buddhism familiarized China with the idea that the average man stands in danger of purgatory and this doctrine cannot be described as late or Mahayanist.[891] Those epithets are, however, merited by the subsidiary doctrine that such punishment can be abridged by vicarious acts of worship which may take the form of simple prayer addressed to benevolent beings who can release the tortured soul.  More often the idea underlying it is that the recitation of certain formulae acquires merit for the reciter who can then divert this merit to any purpose.[892] This is really a theological refinement of the ancient and widespread notion that words have magic force.  Equally ancient and unBuddhist in origin is the theory of sympathetic magic.  Just as by sticking pins into a wax figure you may kill the person represented, so by imitating physical operations of rescue, you may deliver a soul from the furnaces and morasses of hell.  Thus a paper model of hades is made which is knocked to pieces and finally burnt:  the spirit is escorted with music and other precautions over a mock bridge, and, most singular of all, the priests place over a receptacle of water a special machine consisting of a cylinder containing a revolving apparatus which might help a creature immersed in the fluid to climb up.  This strange mummery is supposed to release those souls who are condemned to sojourn in a pool of blood.[893] This, too, is a superstition countenanced only by Chinese Buddhism, for the punishment is incurred not so much by sinners as by those dying of illnesses which defile with blood.  Many other rites are based on the notion that objects—­or their paper images—­ceremonially burnt are transmitted to the other world for the use of the dead.  Thus representations in paper of servants, clothes, furniture, money and all manner of things are burned together with the effigy of the deceased and sometimes also certificates and passports giving him a clean bill of health for the Kingdom of Heaven.

As in funeral rites, so in matters of daily life, Buddhism gives its countenance and help to popular superstition, to every kind of charm for reading the future, securing happiness and driving away evil spirits.  In its praise may be said that this patronage, though far too easy going, is not extended to cruel or immoral customs.  But the reader will ask, is there no brighter side?  I believe that there is, but it is not conspicuous and, as in India, public worship and temple ritual display the lower aspects of religion.  But in China a devout Buddhist is generally a good man and the objects of Buddhist associations are praiseworthy and philanthropic.  They often include vegetarianism and abstinence from alcohol and drugs.  The weakness of the religion to-day is no doubt the want of intelligence and energy among the clergy.  There are not a few learned and devout monks, but even devotion is not a characteristic of the majority.  On the other hand, those of the laity who take their religion seriously generally attain a high standard of piety and there have been attempts to reform Buddhism, to connect it with education and to spread a knowledge of the more authentic scriptures.[894]