Gems of Chinese Literature/Chu Hsi-Taoism and Buddhism

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Gems of Chinese Literature (1922)
translated by Herbert Allen Giles

Taoism and Buddhism by Chu Hsi

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CHU HSI.

a.d. 1130-1200

The most voluminous, and one of the most luminous, of Chinese authors. He successfully introduced interpretations of the Confucian books, either wholly or partly at variance with those which had been put forth by the scholars of the Han dynasty and hitherto received as infallible, thus modifying to a certain extent the prevailing standard of political and social morality. His principle was simply one of consistency. He refused to interpret given words in a given passage in one sense, and the same words, occurring elsewhere, in another sense. Consequently, his are now the only authorised interpretations; and these, in spite of the hankerings of a few woolly-headed scholars, are never likely to be displaced.

At Chu Hsi’s death, his coffin is said to have taken up a suspended position, about three feet from the ground. Whereupon his son-in-law, falling on his knees beside the bier, reminded the departed spirit of the great principles (anti-supernatural) of which it had been such a brilliant exponent in life,―and the coffin descended gently to the ground.]

Chu Hsi1524250Gems of Chinese Literature — Taoism and Buddhism1922Herbert Allen Giles

Taoism was at first confined to purity of life and to inaction. These were associated with long life and immortality, which by-and-by became the sole objects of the cult. Nowadays, they have thought it advisable to adopt a system of magical incantations, and chiefly occupy themselves with exorcism and prayers for blessings. Thus, two radical changes have been made. The Taoists have the writings of Lao Tzŭ and Chuang Tzŭ. They neglected these, and the Buddhists stole them for their own purposes; whereupon the Taoists went off and imitated the sûtras of Buddhism. This is just as if the scions of some wealthy house should be robbed of all their valuables, and then go off and gather up the old pots and pans belonging to the thieves. Buddhist books are full of what Buddha said, and Taoist books are similarly full of what Tao said. Now Buddha was a man, but how does Tao manage to talk? This belief, however, has prevailed for eight or nine centuries past. Taoism began with Lao Tzŭ. Its Trinity of the Three Pure Ones is copied from the Trinity of the Three Persons as taught by Buddhism. By their Trinity the Buddhists mean (1) the spiritual body (of Buddha), (2) his joyful body (showing Buddha rewarded for his virtues), and (3) his fleshly body, under which Buddha appears on earth as a man. The modern schools of Buddhism have divided their Trinity under three images which are placed side by side, thus completely missing the true signification (which is Trinity in Unity); and the adherents of Taoism, wishing to imitate the Buddhists in this particular, worship Lao Tzŭ under (another version of) the Three Pure Ones, namely, (1) as the original revered God, (2) the supreme ruler Tao, and (3) the supreme ruler Lao Tzŭ (in the flesh). Almighty God (that is, T‘ien) is ranked below these three, which is nothing short of an outrageous usurpation. Moreover, the first two do not represent the spiritual and joyful bodies of Lao Tzŭ, and the two images set up cannot form a Unity with him; while the introduction of the third is an aggravated copy of the mistake made by the Buddhists. Chuang Tzŭ has told us in plain language of the death of Lao Tzŭ, who must now be a spirit; how then can he usurp the place of Almighty God? The doctrines of Buddha and Lao Tzŭ should be altogether abolished; but if this is not possible, then only the teachings of Lao Tzŭ should be tolerated, all shrines in honour of him, or of his disciples and various magicians, to be placed under the control of the directors of Public Worship.