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been affixed. A case of this kind from Chekiang in 1909 was cited in Lin Shao-yang, A Chinese Appeal to Christendom Concerning Christian Missions (London, Watts & Co., 1911), p.236.
* Rev. S. Beal, Buddhism in China (London, Society for Promoting Christian Knowledge, 1884), p.241.
? Holmes Welch, Buddhism under Mao (Cambridge, Mass., Harvard University Press, 1966), p.
For an updated statement on Buddhism in Hong Kong, see Bartholomew P.M. Tsui, "Recent Developments in Buddhism in Hong Kong" at pp.299-311 of Julian F.Pas (ed.) The Turning of the Tide, Religion in China Today (Hong Kong, Royal Asiatic Society, Hong Kong Branch, in association with Oxford University Press, 1989).
10 During a recent visit with friends to a small religious house in the hills behind Tsuen Wan (the Sai Chuk Lam), the couplets in the hall dedicated to the care of ancestral tablets of former inmates and the departed relatives of its clients gave the following messages to visitors: Place Trust in Kuan Yin's Great Mercy and Kindness (right) and Relieve Those in Hardship and Suffering by Reciting Her Name (left); with (above) another scroll to the effect that the Mercy Boat will Carry All over the Cruel Sea. I am grateful to Mr. Simon C.P. Yeung for discussing this with me on the visit. Hong Kong persons, temples, deities and places in these Notes are given in Cantonese romanisation.
A whole chapter on "The Moral Tract Literature of China" is devoted to this subject by Rev. John L. Nevius, China and the Chinese (Philadelphia, Presbyterian Board of Publication, revised edition, 1882), pp.226-236.
12 H.A.Giles, Strange Stories from a Chinese Studio (Shanghai, Kelly and Walsh, 1915), p.469. A translation of the work is given at pp.469-487.
13 Besides the Buddhist and Taoist works in their collection (Moral Tenets and Customs in China, Ho-kien-fu, Catholic Mission Press, 1913) Fathers Wieger and Davrout also include some Confucian contributions. One of these was yet another very influential work, the Chu Pai Lu Chia Shun or the "Familiar Instructions of Chu Pai-lu”, a 17th century Confucian scholar. The "Instructions" were particularly favoured by generations of teachers. Enshrined in countless vertical scrolls and horizontal exemplars brushed by distinguished calligraphers, their text, in full or in part, served as suitable texts for pupils to copy. In both
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been affixed. A case of this kind from Chekiang in 1909 was cited in Lin Shao- yang, A Chinese Appeal to Christendom Concerning Christian Missions (London, Watts & Co., 1911), p.236.
* Rev. S. Beal, Buddhism in China (London, Society for Promoting Christian
Knowledge, 1884), p.241.
? Holmes Welch, Buddhism under Mao (Cambridge, Mass., Harvard University
Press, 1966), p.
For an updated statement on Buddhism in Hong Kong, see Bartholomew P.M. Tsui, "Recent Developments in Buddhism in Hong Kong" at pp.299-311 of Julian F.Pas (ed.) The Turning of the Tide, Religion in China Today (Hong Kong, Royal Asiatic Society, Hong Kong Branch, in association with Oxford Univer- sity press, 1989).
10 During a recent visit with friends to a small religious house in the hills behind Tsuen Wan (the Sai Chuk Lam), the couplets in the hall dedicated to the care of ancestral tablets of former inmates and the departed relatives of its clients gave the following messages to visitors: Place Trust in Kuan Yin's Great Mercy and Kindness (right) and Relieve Those in Hardship and Suffering by Reciting Her Name (left); with (above) another scroll to the effect that the Mercy Boat will Carry All over the Cruel Sea. I am grateful to Mr. Simon C.P. Yeung for dis- cussing this with me on the visit. Hong Kong persons, temples, deities and places in these Notes are given in Cantonese romanisation.
A whole chapter on "The Moral Tract Literature of China" is devoted to this subject by Rev. John L. Nevius, China and the Chinese (Philadelphia, Presbyte- rian Board of Publication, revised edition, 1882), pp.226-236.
12 H.A.Giles, Strange Stories from a Chinese Studio (Shanghai, Kelly and Walsh,
1915), p.469. A translation of the work is given at pp.469-487.
13 Besides the Buddhist and Taoist works in their collection (Moral Tenets and Customs in China, Ho-kien-fu, Catholic Mission Press, 1913) Fathers Wieger and Davrout also include some Confucian contributions. One of these was yet another very influential work, the Chu Pai Lu Chia Shun or the "Familiar In- structions of Chu Pai-lu”, a 17th century Confucian scholar. The "Instructions" were particularly favoured by generations of teachers. Enshrined in countless vertical scrolls and horizontal exemplars brushed by distinguished calligraphers, their text, in full or in part, served as suitable texts for pupils to copy. In both
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