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By Buddhism all existences are divided into Hijo things without desire, such as stones and trees; and Ujo things having desire, such as men and animals. This division does not, so far as I know, find expression in the written philosophy of gardens; but it is a convenient one. The folk- lore of my little domain relates both to the inanimate and the animate.
Also a small book, The Religion of the Chinese, 1910. Beal, Buddhism in China, 1884. Murray's Guide to Japan. J. Edkins' Religion in China, 1878, the account of a modern missionary, may be consulted. On Taoism, Pfizmaier, Die Lösung der Leichname und Schwerter, 1870; and Die Tao-lehre von dem wahren Menschen und den Unsterblichen, 1870.
One of the most licentious monarchs of France, who to the last breathed an atmosphere poisoned with scepticism, and more than Buddhism itself subversive of the true principles of Christianity, is suddenly inspired with an apparently devout longing to be the instrument of converting to the true faith the princes of the East.
Yet it may be that Buddhism in Nichiren's day was in danger of stagnation and formalism, and needed the revival which this fiery bonze gave it; for, undoubtedly, along with zeal even to bigotry, came fresh life and power to the religion.
Buddhism involved atheism, and the denial of personal immortality, or, where this last tenet was not explicitly denied, uncertainty and indifference respecting it. On the foundation of Buddha's teaching, there grew up a vast system of monasticism, with ascetic usages not less burdensome than the yoke of caste. The attractive feature of Buddhism was its moral precepts.
But of this spirit Buddhism has little to show; except in Tibet and Japan it is almost absent. The ideal of the Buddha lay within his order and was to be realized in the life of the members. They had no need to strive after any extraneous goal. The Sangha, as this order was called, arose naturally out of the social conditions of India in the time of Gotama.
One would suppose that the Buddhists, professing to be believers in spiritual democracy, would be equally active among all sorts and conditions of men; but they have not been so. It would seem as though the popular notion that the Ainos are the offspring of dogs, had been fed by prejudices inculcated by Buddhism.
With increased longevity there surely may come into sudden being, through the unfolding of the larger future brain, powers not less wonderful than the ability to remember former births. The dreams of Buddhism can scarcely be surpassed, because they touch the infinite; but who can presume to say they never will be realized?
It was Babar's sunny disposition, and the love of nature characteristic of his race, that brought back into Indian art the note of joyousness which it had not known since the days of Buddhism. Babar is one of the most striking figures in Eastern history. He was descended from Tamerlane, or Timur, on his father's side, and, on his mother's, from Chinghiz Khan.
Certainly it would seem that just as the real doctrines of Buddhism can be taught to the majority of believers through forms only, so the philosophy of science can be communicated to the masses through suggestion only, suggestion of such facts, or arrangements of fact, as must appeal to any naturally intelligent mind.
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