Another sect which embodies Buddhist ideals is the Chin Tan, the sect of the philosopher’s stone or pill of immortality. Its founder was the writer of the Nestorian tablet and so the sect is related to Christianity. It exalts the teaching of universal love. This is one of several examples of a supposed contact between Buddhism and Christianity.
These sects of which the two above are examples are present in all parts of China. They obey the five Buddhist commandments for laymen. The members spend much time in fasting and prayer, and in the repetition of Buddhist books. Their lives as a rule are simple and sincere. They are preparing for rebirth in the land of Amitâbha, or are expecting the early coming of the Buddhist Messiah to set this world right. In the meantime, by means of incantations, personal regimen and cooperative action they are doing all they can to usher in a better state.
Pilgrimages are very popular in China. The famous Buddhist shrines are Wu T’ai Shan in Shansi, Puto on the coast of Chekiang, Chiu Hua Shan in Anhwei, and Omei Shan in Szechuan. These, one on each side of China, represent the four elements of Buddhist science, wind, water, fire and earth. They are also the centers of the worship of the four great Bodhisattvas, Wenshu, Kuan Yin, Titsang and Puhsien. Besides these large centers there are many others to which pilgrims direct their footsteps.
In the spring of the year, when the god of spring covers the earth with a green mantle, when the sky and winds call, many start on their pilgrimage. Many go singly and laboriously, kneeling and bowing every few steps. Others go in happy companies, chaperoned by a pious, village dame, who has organized the group. Some go because their turn has come. They are members of a guild which has a fund devoted to pilgrimages by its members. Some go for the performance of a vow made to Kuan Yin, when the father was sick unto death and the goddess prolonged his life. To others it is the culmination of a pious life. All go for the joy which travel in the spring gives.
Puto, an island off the coast of Chekiang, is the goal of many pilgrims from all parts of China. In, the monasteries on the island are about two thousand monks. In the pilgrim season this number is increased to ten thousand monks and thousands of lay pilgrims.
A group of pilgrims was going along merrily. The sun was bright, lighting up the white caps on the deep blue sea. Spring was rioting all about. One member was an abbot from Hangchow. A small, humble-looking man with a few straggling long hairs where the mustache usually grows, was a lay Buddhist from Wuchang. One was a bright young monk from Tientsin. Last, but almost omnipresent and always bubbling over, was a servant of the abbot from Hangchow. He was in the presence of divinity and his whole life was heightened for the time being. “Why did you come!” they were asked. “We came to worship the holy mother, Kuan Yin.” When they entered a shrine each purchased three sticks, of incense and two candles and reverently placed them before the image of the goddess, kneeling and bowing. Then they sat and partook of the tea offered by the attendant. After paying a small gratuity, they went on to the next shrine.
On the way a large black snake as thick as an arm lazily crossed over the road. They stood, reverent and awestruck, until he disappeared in the grass, remarking that this was a good omen. When crossing a sand dune piled up by the winds the abbot from Hangchow remarked that this was called the flying sand, wafted there by the goddess who took pity on some travelers who had been compelled to cross a narrow strait in order to come to a cave. This cave, called Fan Yin Tung, is one of the rifts made by an earthquake and washed out by wind and waves. Below it rushes the tide; from above the sun sends down a few rays. Each pilgrim after offering incense looks into the darkness to see whether he can behold in the dark cavern an image of some Buddha. One sees Kuan Yin and is acclaimed as having had a good vision. Another sees the Laughing Buddha. All exclaim that he has been the most fortunate of all, for this Buddha is the Messiah to come and he who beholds him will be blessed. So from place to place they wander, chatting and seeing the sights of the island. Thus thousands are doing in various parts of China, and in this way strengthening the hold of Buddhism upon themselves and their communities.
VII
BUDDHISM AND THE FUTURE LIFE
Before the advent of Buddhism the Chinese had only a vague idea regarding life after death. The Land and Water Classic mentions the Tu Shuo mountain in the Eastern Sea, under which spirits of the dead live, the entrance guarded by two spirits, Shên Tu and Yü Lei, who are in general control of the demons. In some parts of China the names or pictures, of these spirits are placed on the doors of a house to guard it. The Taoists early developed the idea of a western paradise presided over by the Queen of the West, located at first in the K’un Lun mountains and later in the islands of the Eastern Sea. This heaven, however, was limited to Taoist hermits and mystics. Buddhism made a complete purgatory and heaven known to every one in China.