Its ideas of being, of moral
responsibility and of religious relationships furnished a new psychology
which with all its imperfections far surpassed that of the Chinese.
Buddhism's organization was so satisfying and adaptable that not only
was it taken over readily by the Chinese, but it has also persisted in
China without marked changes since its introduction. Most of all it
stressed personal salvation and promised an escape from the impersonal
world of distress and hunger which surrounds the average Chinese into a
heaven ruled by Amitabha [Footnote: Amitabha, meaning "infinite light,"
is the Sanskrit name of one of the Buddhas moat highly revered in China.
The usual Chinese equivalent is Omi-To-Fo.] the Merciful. The
obligations of Buddhism are very definite and universally recognized. It
enforces high standards of living, but has added significance because it
draws each devotee into a sort of fellowship with the divine, and mates
not this life alone, but this life plus a future life, the end of human
activity. Buddhism, therefore, really expresses the deepest religious
life of the people of China.
It will be worth while to note some illustrations of the conviction of
the Chinese people that there are three religions to which they owe
allegiance and yet that these are essentially one. They often say, "The
three teachings are the whole teaching." An old scholar is reported to
have remarked, "The three roads are different, but they lead to the same
source.
Pages:
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37