English
A passage for editorial review. A SHORT HISTORY OF THE TWELVE JAPANESE BUDDHIST SECTS. TRANSLATED FROM THE ORIGINAL JAPANESE BY BUNYIU NANJIO, M. A. OXON; MEMBER OF THE ROYAL AvSIATIC SOCIETY, LONDON; LECTURER ON THE SANSKRIT LANGUAGE IN THE IMPERIAL UNIVERSITY. TOKYO. TOKYO: BUKKYO-SHO-EI-YAKU-SHUrPAN-SHA. MEIJI 19TII YEAR. '/^/f) N3 (2 CKA^\fUy\^y^^--A^ Ill CONTENTS. >-^*— • page Preface ^ Introduction '^H'^ Chapter I; the Ku-sha-slm 1 Chapter II, the Jo-jitsu-sliu 13 Chapter III, thePvis-shu 20 Chapter lY, tlie Hosso-shii 32 Chapter V, the San-ron-shu ^ Chapter VI, the Ke gon shu 57 Chapter VII, the Ten- dai- shu 6S Chapter VIII, the Shin-gon-shu 78 Chapter IX, the Jo-do-shu 104 Chapter X, theZen-shii 114 Chapter XI, the Shin-shu 122 Chapter Xll, the Nichi-ren-shu 132 Sanslvrit-Chinese Index 149 4 8 0 0 ;") i PKEFACE. The aim of tlie following woi Jv is defined by its title; it is a short history, not of Buddhism in general, but of the twelve Japanese Bnddliist sects. It is a translation of a Japanese Ms.; which consists of an introduction and twelve chapters written separately by nine living Japanese priests within the last seven months. When I was requested by Mr. S. Sano to undertake this work in May last, the Ms. was not yet complete. As my translation was going on, the writers, gradually sent me their respective IMs. from various parts of the country, saying that they wrote in a great hurry. Their style of composition is uot always the same, and this has given me a special difficulty to render their words exactly into the English language, with which I am not at all very well acquainted. Moreover the subject itself is of course a very hard one though I have already spent many years in studying it. Whenever the original text is too complicated, I have been obliged to make it short, or to leave certain portions untrans- lated. The followino; are the names of the writers of the text, and some other matters : — The introduction and the fifth, sixth and eighth chapters on the sects of San-ron, Ke-gon and Shin- gon were written by my friend the Kev. Ko-cho VI PREFACE. Ogurusu of tlie Shin-sliii. The first chapter on the Ku-sha-shu was written by the Rev. Shuzan Emura of the Shin-sliti. Another and longer text on the same sect w^as written by the Rev. Kyoku-ga Saild of the Shin-gon-shU; but it was too late to be used for this translation. The second and third chax^ters on the sects of Jo-jitsu and Ritsu are the productions of the Rev. Sho-hen Ueda of the Shin-gon-shu. The writer of tlie fourth chapter on the Hosso-shu is the Rev. Dai-ryo Takashi of the Shin-gon-shii, and that of the seventh chapter of the Ten-dai-shti is the Rev. Kyo-kwan Uemura of that sect. Anotlier text on the San-ron-shu was written by the Rev. So -ken Ueno of the Shin-gon-shri; and that on the Kc-gon-shii, by the Rev. Jitsu~ben Kazuyama of the Ji-shti. But these were also too late to bo used for this work. The Revs. Gyo-kai Fukuda, Ken-ko Tsiiji, Ren- jo Akamatsu and Ze-jun Kobayashi have eaph written a chapter on their own sect. Their subjects are the Jo-do-shu (the 9th chapter), the Zen- shu(lOth), the Shin-shu (11th) and the Nichi-ren- shti (12th) respectively. The text is full of proper names and technical terms, which I have mostly restored to tlieir Sanskrit forms, adding the Japanese sound of the Chinese translation or transliteration^ and rlso giving an English translation. For the orthography of the Sanskrit names and PREFACE. yij terms, Professor Max Milller's missionary alphabet has been adopted, as it avoids the use of diacritical marks. It has this peculiarity that italic h and g are emplyed to represent ch and j as usually pronounc- ed in English. This is because these palatal sounds are derived from gutturals. For the orthography of the Japanese sound of the Chinese and Japanese names and terms, the alphabet of the Eo-ma-ji-kwai or ^ Roman Letter Society' has been adopted. I greatly regret that the scale of the present work has hindered me from giving in detail the authorities for every statement. In the original text, the autho- rities are not given, and I have also had no time to look through even the principal books of the tweleve sects, during the progress of this work, as my time has been much occupied by professional duties. Nevertheless I have "done my best, thongh the work be very imperfect indeed. I have now only most sincerely to thank Dr. W. S. Bigelow for his kindness in correcting some parts of this tran slit ion, and Professor Chamberlain for similar assistance with regard to certain others. Bunyiu Nanjio. Asaknsa, Tokyo, Japan: 6th December, 19th year of Meiji (188G). VIII INTEODUCTION. Those whose minds are confused are called the ignorant. Those whose minds are enlightened are called Buddhas. Among the confused, there are insects whether flying quickly or moving slowly, such as wasps and caterpillars. There are animals of the scaly tribes, and those covered with shells or crusts. There are animal tribes which are either hairy or naked. Some are one-horned, and others two-horned. Some are two-footed, and others many-footed. Some have wings with which they fly, and others have talons with which they seize their prey. There are large animals called whales: the ferocious are tigers and wolves j the poisonous are vipers and water- bugs; and the cunning are fox^^s and badgers. There are horned owls which eat their mothers. There are some animals called owl~cats which eat their fathers. Thus there are several different kinds of animals, of which the weeker are always injured by the stronger. Such is the state of the beings who have entered into the nature of animals (Tiryag-yoni-gata, or Chiku-sho->do, or Eo-sho- shii). There are Pretas (Ga-ki) or 'departed spirits,' whose bellies are as large as a hill, while their mouths are as small as the eye of a needle; so that INTRODUCTION. IX tliey can neither eat nor drink. There are Pretas, for whom water is always changed into fire, as soon as they desire to drink; so that they can never satisfy their thirst. There are Pretas, who eat nothing but excrements and matter. There are Pretas, whose bodies are pierced by their own hairs, the points of which are as sharp as swords. Again there are Pretas, who eat tlieir own children. Such is the state of the Pretas. This state is not seen by human eyes; but among mankind there is often seen something like the above. The eight hot hells are the states of blazing fire, and the eight cold hells are those of freezing water. The former eight are called ^amgiva (To-kwatsu), Kalasiltra (Koku-jo), Samghata (Shu-go), Raurava (Kyo-kwan), Maha-raurava (Dai-kyo-kwan), Tapana (Sho-netsu), Pratapana (Dai-sho-netsu), and Avi/d (Mu-ken). The latter eight are called Arbuda (A- bu-da), Nirarbuda (Xi-ra-bu-da), A/afa (A-se-ta), Apa- pa (Ko-ko-ba),Hahc\dhara (Ko-ko-ba), Utpala (U-ha- ra), Padma (Ha-do-ma\ and Maha-padma (Ma-ka- ha-do-ma). No words can sufficiently express the several kinds of sufferings in these hells. Such are the states of tlie beings in these hells (Narakas). Both the blazing fire and freezing water are not made by any other being, but by their own thought alone. Not only the beings who have entered into the X INTRODUCTION. nature of the above three states of the lower animals, departed spirits, and those in the various hells, are confused or perplexed; hut also the Devas or heavenly beings, Nagas or serpents, and the other eight classes of beings (Ten-ryu-hachi-bu) are the same. They are called Mahoragas (^ great serpents '), Kinnaras (lit. ' what sort of men .?'), Garu(?as, Rahu (^ the seizor '), Asuras, Gandharvas, Rakshasas, Yakshas, Nagas (^ser- pents '), Visvakarman (^all-doer '), Surya {' the sun '), Soma (^ the moon ^), Mari/^^i, Mahe-svara, /S'ala'a Deva- nam Indra (' the king of gods named /S'akra '), Maha- brahman, beings of tlie four Dhyana-goA-aras (Shi- zen-ten)*, and the four Arupas (Shi-mu-shiki). Though their pains and pleasures are somewhat different from each other, being themselves either holy or ignorant ; yet they all belong to the three worlds of desire, form, and formlessness, and are not free from confusion. Among the beings of the three worlds, men aro more thouglitful than all others. Thinking is their mental faculty. Being thoughtful, tliey are confused. Being thoughtful, they are enlightened, Being thought ful, they become rich and noble. Being thought- ful, they become poor and mean. Being thoughtful, they keep peace.