Buddhism and Other Religions | Chapter 5 | Religions of Ancient China | Herbert Allen Giles

Chapter 5. Buddhism and Other Religions. So early as the 3rd century B.C., Buddhism seems to have appeared in China, though it was not until the latter part of the 1st century A.D. that a regular propaganda was established, and not until a century or two later still that this religion began to take a firm hold of the Chinese people. It was bitterly opposed by the Taoists, and only after the lapse of many centuries were the two doctrines able to exist side by side in peace. Each religion began early to borrow from the other In the words of the philosopher Ch'u Tsai of the 12th century Buddhism stole the best features of Taoism Taoism stole the worst features of Buddhism It is as though one took a jewel from the other And the loser recouped the loss with a stone From Buddhism, the Taoists borrowed their whole scheme of temples, priests, nuns, and ritual They drew up liturgies to resemble the Buddhist sutras And also prayers for the dead they adopted the idea of a trinity consisting of Lao Tzu, Pan Ku, see page 7, and the ruler of the universe, and they further appropriated the Buddhist purgatory with all its frightful terrors and tortures after death. Nowadays it takes an expert to distinguish between the temples and priests of the two religions, and members of both hierarchies are often simultaneously summoned by persons needing religious consolation or ceremonial of any kind. In a chapter on doubts, by the Taoist philosopher Mo Tzu, we read, Someone said to thee, Mu, the Buddhist doctrine teaches that when men die they are born again. I cannot believe this. When a man is at the point of death, replied Mu, his family mount upon the housetop and call to him to stay. If he is already dead, to whom do they call? They call his soul, said the other. If the soul comes back, the man lives, answered Mu. But if it does not, whither does it go? it becomes a disembodied spirit, was the reply. Precisely so, said Mu. The spirit is imperishable. Only the body decays. Just as the stalks of corn perish, while the grain continues for ever and ever, did not Lao Tzu say, the reason why I suffer so much is because I have a body. But all men die whether they have found the truth or not, urged the questioner. What then is the difference between them? That, replied Mu, is like considering your reward before you have put in right conduct for a single day. If a man has found the truth, even though he dies, his spirit will go to heaven. If he has led an evil life, his spirit will suffer everlastingly. A fool knows when a thing is done, but a wise man knows beforehand. To have found the truth, and not to have found it, are as unlike as gold and leather, good and evil, as black and white. How then can you ask what is the difference? Buddhism, which forbids the slaughter of any living creature, has wisely abstained from denouncing the sacrifice of victims at the temple of heaven and at the Confucian temple. But backed by Confucianism, it denounces the slaughter for food of the ox which tills the soil. Some lines of doggerel to this effect, based upon the Buddhist doctrine of the transmigration of souls and put into the mouth of an ox, have been rendered as follows. My murderer shall come to grief, along with all who relish beef. When I'm a man and you're a cow, I'll eat you as you eat me now. Mazdiyism, the religion of Zoroaster, based upon the worship of fire, and in that sense not altogether unfamiliar to the Chinese, reached China sometime in the 7th century AD. The first temple was built at Zhang'an, the capital, in 621, ten years after which came the famous missionary Hu Lu, the Magus. But the lease of life enjoyed by this religion was of short duration. Mohammedans first settled in China in the year of the mission, A.D. 628, under Wab-Abi Kapja, a maternal uncle of Muhammad, who was sent with presents to the emperor. The first mosque was built at Canton, where, after several restorations, it still exists. There is at present a very large Mohammedan community in China, chiefly in the province of Yunnan. These people carry on their worship unmolested, on the sole condition that in each mosque, there shall be exhibited a small tablet with an inscription, the purport of which is recognition of allegiance to the reigning emperor. In A.D. 631, the Nestorian Church introduced Christianity into China under the title of the Luminous Doctrine, and in 636, Nestorian missionaries were allowed to settle at the capital. In 781, the famous Nestorian tablet, with a bilingual inscription in Chinese and Syriac, was set up at Sanyang Fu, where it still remains, and where it was discovered in 1625 by Father Simeudo, long after Nestorianism had altogether disappeared, leaving not a rack behind. In A.D. 719, an ambassador from Tokharistan arrived at the capital. He was accompanied by one Tao Mu Si, who is said to have taught the religion of the Kalian Mani, or Manes, who died about A.D. 274. In 806, the Manichean sect made a formal application to be allowed to have recognized places of meeting, shortly after which they too disappeared from history. The Jews, known to the Chinese as those who take out the sinew from their particular method of preparing meat, are said by some to have reached China and to have founded a colony in Hunan, shortly after the captivity, carrying the Pentateuch with them. Three inscriptions on stone tablets are still extant, dated 1489, 1512 and 1663 respectively the first says the Jews came to China during the Song Dynasty the second during the Han Dynasty and the third during the Chow Dynasty the first is probably the correct account we know that the Jews built a synagogue at Kiai Feng Fu in A.D. 1164 where they were discovered by Ricci in the 17th century and where in 1850 there were still to be found traces of the old faith now said to be completely effaced with the advent of the Jesuit fathers in the 16th century and of the Protestant missionaries Marshman and Morrison in 17 99 and 1807 respectively we pass gradually down to the present day where we may well pause and look around to see what remains to the modern Chinese of their ancient faith it is scarcely too much to say that all idea of the early God of their forefathers has long since ceased to vivify their religious instincts though the sacrifices to God and to Earth are still annually performed by the Emperor ancestor worship and the cult of Confucius are probably very much what they were many hundreds of years ago while Taoism once a pure philosophy is now a corrupt religion as to alien faiths the Buddhism of China would certainly not be recognized by the founder of Buddhism in India Mohammedanism is fairly flourishing Christianity is still bitterly opposed.