CHINESE SUPERSTITIONS - University of Oregon

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— 242 — Muh-lien g £| was apprized through revelation of the excruciating horrors endured by his mother in the nether world (1), having violated her vow, and taken to eating for meat. Moved with filial piety (2), he prepared a bowl of rice, and took it to the starving soul in Hades. Alas ! before the bowl touched her lips, it was pilfered by the affamisbed demons, or converted into fiery ashes, so that she could not eat thereof. He made likewise several other endeavours to procure her food, but all in vain. He then followed her from one department of Hades to another, without ever being able to appease her hunger. When she reached the tenth department, she was condemned to be reborn as a dog, and live in a family named Cheng f$ (3). At this news, Muh-lien g jgi uttered a piteous cry, and amidst tears wended his way to the palace of Buddha, Jii-lai-fuh £rj ?j$ f^,. Arrived there, he explained what had happened, and awaited Buddha's instruction. On this the "Honoured One" opened his mouth, and said : "the sin which binds your mother to her unhappy fate is most grievous ; she has violated one of the greatest precepts of the law (4). You can never by your own strength rescue her from Hades, and the series of transmigrations which await her. But by assembling the monks of the ten quarters, through their spiritual energy, deliverance may be obtained. The (1) The Avalambana Sutra, from which the original story of Maudgal- yayana's descent into the Preta hell is taken, states he wished also to deliver his father from Hades. Waddell. The Buddhism of Tibet, p. 98. (2) The whole legend is invented for the purpose of extolling filial piety. Buddhism lays as much stress on this virtue as does Confucianism itself. Were it otherwise, says Johnston, it would never have struck a deep root in Chinese soil. Johnston. Buddhist China, p. 193. legend. (3) This latter detail is found only in the Chinese version of the original (4) "Thou shalt not kill any living being" is the first of the 5 Buddhist prohibitions. To deprive any living being of life, says a Chinese Commen- tator, is one of the gravest of sins,' from two points of view. 1° because all • nimals instinctively cling to life. 2° because all living beings, even the lowest insects partake of the nature of Buddha. To commit needless and wanton slaughter, therefore, is to incur the guilt of killing a Buddha. Johnston. Buddhist China, p. 182-183.
— 243 — following method should be adopted. On the 15 th day of the VII th month, the monks of the ten quarters being- gathered together, they should prepare every kind of choice food and drink, clothes, bedding and household articles, and make offerings for the rescue of ancestors, who are in Hades tor seven generations past. They shall thus be delivered from their pains, and reborn in a happier condition of existence. Muli-lien g ^ followed out the instruction of Buddha, and by means of the above ceremony rescued his mother from the excruciating tortures of Hades (1). m m- 3°. Worship of Kin Ti-tsang £ ffc ^ at Kiu-hwa-shan j^ Ti-tsang-wang Jjjj 1^ 3E had several incarnations in past kalpas, all marked by untiring altruism and devotion to the welfare of man. In one, he was born as a Brahman maiden, who through her filial piety and other good works, delivered her mother from Hades ; in another he was a king, while in a third he was born as a girl named "Bright-eyes", Kwan-muh Jfc g (2). The hermit-monk from Korea was doubtless another incarnation of the merciful and compassionate Buddha (3). This belief, enhanced by various miracles, legends, the veneration of his disciples, and his having introduced the ceremony of delivering souls from Hades, led to his worship by the inhabitants of the country. Crowds flocked to his tomb, and thus the pilgrimage of Kiu-hwa-shan j\^ ij| \[\ became one of the most famous of China. (1) Sakyamuni's authority for this deliverance and the ceremony whereby it is accomplished are all thoroughly forged, says Eitel. We have here but an extravagant product of the Yoga School, introduced into China by Amogha. Eitel. Sanscrit-Chinese Dictionary, p. 155. (2) Johnston. Buddhist China, p. 178-182 (Incarnations of Ti-tsang- wang). — Edkins. Chinese Buddhism, p. 225-226. (3) His disciples felt assured he could have been no other than an incarnation of the loving and pitiful Pusa Ti-tsang. Johnston. Buddhist China, p. 210 and 234. 2
Page 1: 111 1)6 1* ?& I!SI*iiIM«if&SI INTO
Page 6 and 7: X>C>l3 7 V~ l\\ B3&
Page 8 and 9: 4 th — II — century). 3° The A
Page 10 and 11: — IV — aim of Buddhism, a sorry
Page 12 and 13: — VI — adopted children and unw
Page 14 and 15: — VIII — is also said to have a
Page 16 and 17: — X — teacher, unci example of
Page 18 and 19: — XII — philosophy, becomes the
Page 20 and 21: — XIV — Epochs of Chinese and J
Page 22 and 23: Preface XVI — CONTENTS. SECOND PA
Page 24 and 25: — XVIII — President: Tu-ti-wang
Page 26 and 27: — XX — 2" The 2 brothers of the
Page 28 and 29: — XXII Page. 1'ci-lii shen-shi ff
Page 30 and 31: 59. Indra represented — XXIV —
Page 33 and 34: ARTICLE IX. KSH1TIGARBHA, BUDDHA OF
Page 35: Fig. 41 Ti-tsang-wang. Ti Tsang-wan
Page 38 and 39: — 238 — Wei-t'o ^ |?& (t). This
Page 40 and 41: — 240 — drew to an end, and he
Page 44 and 45: — 244 — Kiu-hwa-shan % ^ [Jj (1
Page 46: — 246 — The general theme is th
Page 49 and 50: — 247 — 5°. Temples dedicated
Page 51 and 52: o _ a o o 01 0.1 z; o o ( £2 O W
Page 53 and 54: — 251 — the battle was soon won
Page 55 and 56: — 253 — B). Kwan-yin f$f ^, the
Page 57 and 58: — 255 — beheld a vast landscape
Page 59 and 60: — 257 — author of the "Treatise
Page 61 and 62: — 259 — at sometime or other le
Page 63 and 64: — 261 — senses. Every form of t
Page 65: Fig. 43 La tour du miroir — La pr
Page 68 and 69: — 264 — In connection with this
Page 70 and 71: — 266 — 10. The hell where men
Page 73 and 74: — 267 — 3°. Those who gouge ou
Page 75 and 76: 3: (1). — 269 — HI. THIRD COURT
Page 77: Fisr. 45 Os racles — Yeux arrache
Page 80 and 81: — 272 — IV. FOURTH COURT. Presi
Page 83 and 84: — 273 — 8. The hell where one m
Page 85 and 86: — 275 — to commit the above men
Page 87 and 88: — 277 — molten copper, thus cau
Page 89 and 90: — 279 — From the above legends,
Page 91: Fig. 4 7 Coupe en morceaux — Coew
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— 282 — 2°. Those who denied r
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— 284 — VI. SIXTH COURT. Presid
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— 285 — 9. The hell where fire
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— 287 — 2". Also those who prac
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Fig. 49 La chaudiere d'huile bouill
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— 290 — 4°. Those who spread d
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— 292 — 10. The hell where the
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— 293 — to be pious, repented t
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— 295 — 9. The hell where oxen
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Pig. 51 La cite des suicides — La
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— 298 — X. TENTH COURT. Preside
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— 299 — inhabiting spaces under
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Fie. 53 Roue de la metempsycose. Th
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— 302 — ch'ang fg- ^ j^, and th
Page 129 and 130:
— 303 — ARTICLE XI. MARICHI. ^O
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— 305 — Thunder and lightning s
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Fig. 55 Tcboen-ti. Chun-ti. Or the
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— 308 — was protected by the "H
Page 138 and 139:
— 310 — second attack failed li
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o — 312 —
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— 314 — ancient "Monastery of C
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Kwan-kung [|fj Q — 315 — (1), t
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— 317 — ARTICLE XIII. VEDA, PRO
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— 319 — The following legendary
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— Fig. 57 Wei-t'ouo-pou-sah. T/ie
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— 322 — Is ff< ^ $) (0- ^ serva
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— 324 — AETICLE XIV. I.VDKA AM)
Page 159 and 160:
— 325 — images of Brahma, Fan-w
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— 327 — them is meant to procla
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Fig. 59 Yu-ti ou Ti-che (Indra).sou
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— 330 — ARTICLE XV. THE INCENSE
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— 331 — Divine nymphs gather th
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— 333 — the number 18 being- ge
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— 335 — conquered the craving f
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— 337 — and not as a member of
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— 339 — age of 80, and am neari
Page 179 and 180:
— 341 — returned with several S
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11 12 13 14 15 16 Rahula Nagasena A
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He was represented — 345 — for
Page 185 and 186:
— 347 — disciples, and dwells i
Page 187 and 188:
— 349 — subtle Arhat, and an or
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— 351 — Kiangsi 7X W> and Hupeh
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— 353 j-j^T ?X- Tne Author himsel
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,,t '"" < Fig. 61 Les 18 Louo-han.
Page 197 and 198:
— 355 The figures in the 2 nd col
Page 199:
Fig. 63 Tao-t'ung shen-shi.
Page 204 and 205:
Fig. 65 Hwei-yuen shen-sbi.
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— 358 — Illustration n° 62 rep
Page 210:
Fig. 67 Han-shan-tze, or the Arhat
Page 213 and 214:
— 359 — ts'ing-sze fig \f^ ^?,
Page 215:
Fig. 69 Ku-ti hwo-shang.
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Fig. 71 Shi-tze-pi-k'iu tsun-cheh o
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— 362 — /-chow lj£ j]'\, in Ng
Page 226:
Fig. 73 Lo-heu-lo-to tsun-cheh or R
Page 229 and 230:
— 363 — Golden Horde, was accus
Page 231:
Fig. 75 Kiu-mo-lo-to tsun-cheh or K
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— 366 — During twenty years, he
Page 237 and 238:
— 367 — petty independent princ
Page 239:
Fig. 77 Ma-ming tsun-cheh, or Asvag
Page 242 and 243:
— 370 — that the Scythian king
Page 245 and 246:
— 372 — Calico Bag", Pu-tai kwo
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— 373 — wrote several works, of
Page 249 and 250:
— 375 — 2. Group comprising 108
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frog under the left arm (1) ; Cuda-
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— 379 — 3. The copy of 16, know
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— 381 — that Pindola's name was
Page 257 and 258:
— 383 — as in China (1). These
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— 385 — from the above two work
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— 387 — of milk spurted from he
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4 * S* 4 l
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— 390 — Heavenly, T'ien %; the
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North ; Mao to the West (1). — 39
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6 7 8 9 10 T'u-wei Shang-cliang Chu
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Fig. 83 Vaisravana, or To-wen ^ f*]
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— 396 — capacity, they are deem
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— 397 — he donned the yellow ro
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Fig. 85 Virupaksa, or Kwang-muh Jl
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— hOO — adorations, and the con
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— 402 — mother-of-pearl. On thi
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— 403 — winged elephant, Hwa-hu
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— 405 — In this critical moment
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— 407 — In China, they are espe
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— 409 — ARTICLE XIX. THE DRAGON
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- Fig. 87 Trhema de Kin long se ta
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412 4°. The classification found i
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— 413 — The fanciful work known
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Fig. 89 Pe Long (Le dragon blanc).
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— 416 — force, and torrential r
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— 418 — and after a short strug
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— 420 — hid himself in the moun
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— 4 22 — ARTICLE XX. THE « PAT
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2 3 4 5 6 7 8 9 10 11 12 13 14 15 1
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Fig. 92 Ahvagesha Maming, en Chinoi
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— 426 — to bear him to China. H
Page 331 and 332:
— 427 — from oneself. But to at
Page 333:
Fig. 94 Bodhidharma. (Dans la pagod
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— 430 — Paradise", was the repl
Page 339 and 340:
— 431 — inactivity, and ecstati
Page 341:
Fig. 96 Le bonze Hoei ko (chen koan
Page 344 and 345:
— 434 — The emperor, hearing th
Page 346 and 347:
— 436 — 111. Fourth and Fifth C
Page 348 and 349:
— 438 — is K'ung ^ (Unreal)". T
Page 350 and 351:
— 440 — IV. Sixth Chinese Patri
Page 353 and 354:
— 441 — but were later on resto
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— 443 — fC H li( ^ (1), situate
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— 445 — In A.D. 705, the empero
Page 359 and 360:
— 447 — ARTICLE XXI. THE GREAT
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Fig. 98 Le bonze Ta-cheng. The bonz
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— 450 — Scarcely had he resolve
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— 452 — on which he could erect
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sword, Kien-shan $|J [ij . In 454 t
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— 456 — visitors cast a few sma
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adopting the form of a babe (1).
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— 459 — the famous monk, and th
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Tche k'ong 3 e Fig. 100 patriarche
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the remission of sins 1 — 462 —
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— 464 — ARTICLE XXIII THE BUDDH
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— 465 — J§. It is very high, a
Page 387 and 388:
— 467 — ARTICLE XXIV. THE LAZY
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Sl^TSS Fig. d02 Le bonze Lan-tsan e
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— 470 — ARTICLE XXV. THE BUDDHI
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— 472 — At another time, the co
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— 473 — how far he was still fr
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— 475 — and became a Buddhist m
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Kiumarajiva, Fig. 104 en chinois Ki
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— 478 — of the men were drowned
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— 480 — Lotus of the good Law (
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— 482 — ARTICLE XXVII. ran: mon
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— 483 — When travelling' in the
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— i85 — with bis basket proceed
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— 487 — found ten stone images,
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— 489 — wrong, and should read
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Fie. 106 Le dieu du mont Song chan
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— 492 — "Do you promise to abst
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— 4D4 — his cell. On account of
Page 427 and 428:
— 495 — JW ii, of the T'ang J|f
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— 497 "^r^L
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TTJm- X*M
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