disciples, saying that by such means merit and heaven could be obtained; teaching them to respect the temples and sacred grounds, lest by injuring them they should go to hell—a teaching designed only for the protection of himself and his disciples, and of no advantage to any others." I replied: "In Christianity there is a command to worship God alone, and no other; Mahomet also taught the worship of one only, and promised that he would take into heaven every one who joined his religion, even the murderer of his parents, while those who did not join, however virtuous, should go to hell. Is such teaching fit for belief? Buddha did not teach that he alone should be venerated, nor did he, the just one, ever teach that it was right to persecute other religions. As for adoration, so far as I know, men of every religion adore the holy one of their religion. Buddha neither taught it was necessary to adore him alone, nor offered the alternative of hell, as other religions do." * * Dr. Gutzlaff once said to me, "Samana Khodom (or Buddha) having entered Nirvana (the perfect rest), is entirely lost and non-existent; who, then, will give any return for recitations in his praise, benedictions, reverences, observances and merit-making? It is a country without a king, where merit is unrewarded, because there is no one to reward it; but the religion of Jesus Christ has Jehovah and Christ, to receive prayer and praise, to reward merit, and give recompense." I replied, "It is true that the Lord Buddha does not give the reward of merit; but if any do as he has taught, they will find their recompense in the act. Even when on earth Buddha had no power to lead to heaven those who prayed, but did not follow and honor the just way. The holy religion of Buddha is perfect justice springing from a man's own meritorious disposition, which rewards the good and punishes the evil. Even though the Lord has entered Nirvana, his grace and benevolence are not exhausted." * * * * * Buddha said: "Do not believe merely on the authority of your teachers and masters, or traditions; I tell you all, you must, of your own selves, know that 'this is evil and punishable, this is censured by wise men, belief in this will bring no advantage, but will cause sorrow.' And when you know this, eschew it." * * * * * As to the sin of drinking intoxicating things, consider! By nature there is already an intoxication in man, caused by desire, anger and folly; he is already inclined to excess, and not thoughtful of the impermanence and vanity of things. If we stimulate this by drinking, it will become more daring; and if the natural inclination is to anger, it will become more excessive, and acts of violence and murder will result. So of other inclinations. The drunken man neither thinks of future retribution nor present punishment. Spirituous liquors cause disease and short life; and their use, when a habit, cannot be dispensed with, so that men spend their money unprofitably, and when it is spent become thieves. The evil is both future and immediate. * * * What is the fate of those who have had no opportunity of learning the religion of Buddha? All men have ideas of right and wrong, and according to their virtues and vices they will accumulate merit and demerit to shape their next existence. * These sects (of Christians, Catholics, Protestants, &c.) worship the same God and Christ; why then should they blame each other, and charge each other with believing wrongly, and say to each other "you are wrong and will go to hell, we are right and will go to heaven ?" It is one religion, yet how can we join it, when each party threatens us with hell if we agree with the other, and there is none to decide between them? I beg comparison of this with the teachings of the Lord Buddha, that whoever endeavors to keep the Commandments, and is charitable, and walks virtuously, must attain heaven. * * CHAPTER III. CHINA* CONFUCIUS-MENCIUS ANALYCTS OF CONFUCIUS. THE GOLDEN RULE. people as if you Chung-kung asked about perfect virtue. The Master said: "It is, when you go abroad, to behave to every one as if you were receiving a great guest; to employ the were asssisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the country, and none in the family." Chung-kung said: "Though I am deficient in intelligence and vigor, I will make it my business to practice this lesson." Tsze-kung asked, saying: "Is there one word which may serve as a rule of practice for all one's life?" The Master said: "Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others." UNITY. The Master said: "A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.” The Master said: "Sin, my doctrine is that of an all-pervading unity." The disciple Tsang replied, "Yes." The Master went out, and the other disciples asked, saying: "What do his words mean?" Tsang said: "The doctrine of our master is to be true to the principles of our nature and the benevolent exercise of them to others this and nothing more." *See Appendix C, for dates, &c. The Master said: "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain." The Master said: "When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inward and examine ourselves." The Master said: "Learning without thought is labor lost; thought without learning is perilous." The Master said: "The study of strange doctrines is injurious indeed!" The Master said: "Yew, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it; this is knowledge." The Master said: "If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid." Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them. The Master said: "High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow; wherewith should I contemplate such ways?" PERFECT VIRTUE. Con Tsze-chang asked Confucius about perfect virtue. fucius said: "To be able to practice five things everywhere under heaven constitutes perfect virtue." He begged to ask what they were, and was told: "Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ the services of others." Tsze-kung said: “What I do not wish men to do tɔ me, I also wish not to do to men." you have not attained to that.” The Master said: "Tsze, The Master said: Yen Yuen asked about perfect virtue. "To subdue one's-self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?" Yen Yuen said: "I beg to ask the steps of that process." The Master replied: "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety." THE COMPLETE MAN. Tsze-loo asked what constituted a complete man. The Master said: "Suppose a man with the knowledge of Tsang Woo-chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Peen, and the varied talents of Yen K'ew; add to these the accomplishments of the rules of propriety and music:-such an one might be reckoned a complete man." He then added: "But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement, however far back it extends :such a man may be reckoned a complete man.” CONDUCT OF LIFE. The Master said: "At fifteen, I had my mind bent on learning. "At thirty, I stood firm. "At forty, I had no doubts. "At fifty, I knew the decrees of heaven. |