FOREIGN RELATIONS OF BUDDHISM
11 Yin-shun, T'ai-hsü, p. 213.
12 Eastern Buddhist 3.2 (July-September, 1924), 190.
95
13 Chinese lay devotees went to Japan to learn Tantric Buddhism from Shingon masters. Chinese monks went for academic study (two in 1936 and two more in early 1937; see Chinese Year Book 1937, Shanghai, 1937, p. 73.
14 That is, the Chung-jih fo-chiao hui. At about the same time the Sino-Japanese Tantric Association (Ching-jih mi-chiao hui) was established. See Chinese Year Book 1937, p. 73.
15 Takada, p. 14.
16 Takada, p. 24-36, lists a total of eleven temples established between 1876 and 1937, but on p. 14 he speaks of ten temples having been set up before 1937 and of forty-nine (not forty-six) being in operation as of December, 1942. It seems clear that he does not include temples that have gone out of operation, like those in Nanking and Changsha (see note 2), and possibly those in Fukien. The only temple outside Shanghai that survived from the era before 1937 was the Honganji temple in Hankow, established 1906, which in 1942 had 1,200 Japanese and 150 Chinese parishioners.
17 For example, in 1942 at the original Honganji temple in Shanghai the number of Japanese parishioners was 4,930 and the number of Chinese was zero. This temple was obviously not engaged in missionary work, but exclusively in serving the Japanese community.
18 Two officers of the Ching-an Ssu in Shanghai are said to have been arrested and in Canton the abbot of the Liu-jung Ssu, T'ieh-ch'an, was executed.
19 H. G. Quaritch Wales, "Buddhism As an Instrument of Japanese Propaganda" Free World 5.5 (May 1943), 428.
20 Takada, p. 1, states that the alliance was set up in April 1937 in accordance with the policy formulated in October 1938. Perhaps the first date is a misprint.
21 Takada, pp. 1, 4, 5. The changes in the bureaucratic status of the Great Harmony Religious Alliance appear to have been as follows. After being set up under the military authorities, it was transferred to the liaison office of the Central China Liaison Office of the Office for the Resurgence of Asia (Koain), which had been set up in December 1938 directly under the Cabinet in order to formulate policy on and handle relations with China. In April 1942 the Alliance was placed under the supervision of the Foreign Ministry through its representatives in Shanghai. In November 1942 it seems to have been returned to the Office for the Resurgence of Asia, when the latter was integrated into the Ministry for Great East Asian Co-Prosperity.
22 Takada, pp. 24-36.
23 The most significant absentee was Yüan-ying, the national head of the Chinese Buddhist Association (Shanghai, 1929).
24 H. Hackmann, A German Scholar in the East, pp. 118-119. John Blofeld, who visited Wu-t'ai Shan in 1937, describes a monastery with several hundred monks where "the main pavilion... was arranged in the Chinese way, but many services were held in a smaller building where purely Tibetan rites were performed" (Jewel in the Lotus, London, 1948, p. 97).
25 Fa-p'u, a disciple of Ta-yung, is stated to have reached Lhasa and earned a ko-hsi degree. Yin-shun, T'ai-hsü, p. 17.
26 Chinese Year Book 1937 (Shanghai, 1937), p. 73.
27 Shirob Jaltso, for example, was a member of the People's Political Council (1938-1949); an alternate member of the Kuomintang Sixth Super-
FOREIGN RELATIONS OF BUDDHISM
11 Yin-shun, T'ai-hsü, p. 213.
12 Eastern Buddhist 3.2 (July-September, 1924), 190.
95
13 Chinese lay devotees went to Japan to learn Tantric Buddhism from Shingon masters. Chinese monks went for academic study (two in 1936 and two more in carly 1937; see Chinese Year Book 1937, Shanghai, 1937, p. 73.
14 That is, the Chung-jih fo-chiao hui. At about the same time the Sino- Japanese Tantric Association (Ching-jih mi-chiao hui) was established. See Chinese Year Book 1937, p. 73.
15 Takada, p. 14,
16 Takada, p. 24 36, lists a total of eleven temples established between 1876 and 1937, but on p. 14 he speaks of ten temples having been set up before 1937 and of forty-nine (not forty-six) being in operation as of December, 1942. It seems clear that he does not include temples that have gone out of operation, like those in Nanking and Changsha (see note 2), and possibly those in Fukien. The only temple outside Shanghai that survived from the era before 1937 was the Honganji temple in Hankow, established 1906, which in 1942 had 1,200 Japanese and 150 Chinese parishioners.
17 For example, in 1942 at the original Honganji temple in Shanghai the number of Japanese parishioners was 4,930 and the number of Chinese was zero. This temple was obviously not engaged in missionary work, but ex- clusively in serving the Japanese community.
18 Two officers of the Ching-an Ssu in Shanghai are said to have been arrested and in Canton the abbot of the Liu-jung Ssu, T'ieh-ch'an, was executed.
19 H. G. Quaritch Wales, "Buddhism As an Instrument of Japanese Pro- paganda" Free World 5.5 (May 1943), 428.
20 Takada, p. I, states that the alliance was set up in April 1937 in accord- ance with the policy formulated in October 1938. Perhaps the first date is a misprint.
21 Takada, pp. 1, 4, 5. The changes in the bureaucratic status of the Great Harmony Religious Alliance appear to have been as follows. After being set up under the military authorities, it was transferred to the liaison office of the Central China Liaison Office of the Office for the Resurgence of Asia (Koain), which had been set up in December 1938 directly under the Cabinet in order to formulate policy on and handle relations with China. In April 1942 the Alliance was placed under the supervision of the Foreign Ministry through its representatives in Shanghai, In November 1942 it seems to have been returned to the Office for the Resurgence of Asia, when the latter was integrated into the Ministry for Great East Asian Co-Prosperity.
22 Takada. pp. 24-36.
23 The most significant absentee was Yüan-ying, the national head of the Chinese Buddhist Association (Shanghai, 1929).
24 H. Hackmann. A German Scholar in the East, pp. 118-119. John Blofeld, who visited Wu-t'ai Shan in 1937, describes a monastery with several hundred monks where "the main pavilion .. was arranged in the Chinese way, but many services were held in a smaller building where purely Thibetan rites were performed" (Jewel in the Lotus, London, 1948, p. 97).
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25 Fa-p'u, a disciple of Ta-yung, is stated to have reached Lhasa and earned a ko-hsi degree. Yin-shun, 7'ai-hsü, p. 17.
26 Chinese Year Book 1937 (Shanghai, 1937), p. 73.
27 Shirob Jaltso, for example, was a member of the People's Political Council (1938-1949); an alternate member of the Kuomintang Sixth Super-
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