English
Nine centuries after Buddha, Maitreya (Mi-roku or Ji~shi) came down from the Tushita heaven to the lecture hall in the kingdom of Ayo- dhya (A-yu-sha) in Central India, at the request of the Bodhisattva Asa??2ga (Mu-jaku), and discoursed five /S'astras (1. Yoga/:arya-Lhiinu-6'3,stra (Yu-ga-shi- ji-ron)/ 2. Yihhaga-yoga (?)-6'astra(Fun-betsii-yii-ga- ron),' 3. Mahayanahitikara-or Siitralaftkara-6astra ( Dai-)6-sho-gon-ron),'' 4. Madhyanta-vibhaga-6'astra or -grantha (Ben-chu-ben-ron),'' and 5. YagvahJchedi- ka-pra(//^aparamita -sastra (Kon-go h an-nya-ron)/ After that, the two great /S'astra-tcachers Asamga and Vasubandhu (Se-shin), who were brothers, composed ' No. 87. - No. 247. =^ 1170. ' This has not yet been translated into Chinese ' No, 1190 ? "^ No. 1244; ur No. 1245? ' No. 1231 ? HOSSO-SHU 33 many /S'asiras (Ron) and cleared up tlie meaning of the Llalmyana. Especially the Vidya-matra-siddhi- csastra-karika (Jo-yui-shiki-ron)'- is the last and most careful work of Vasubandhu, as it is perfect in com- position and meaning. There were ten great teach- ers beginning with Dharma])ala (Go-ho); each of whom compiled a commentary. But Dharmapala's commentary is considered to contain the right mean^ ing of the doctrine. His disciple /S'ilaLhadra (Kai- gen) lived in the Nalanda monastery in Magadha in Central India. He was the greatest master of hii4 day, being well versed in the secret meaning of the /S'astras Yoga and Vidya-matra (Yui-shiki), as well as in those of the Hetn-vidya (In-myo) or 'science of cauf-e/ i. e. the Indian logic or rhetoric, and the Siih- da-vidya (Sho-myo) or ' science of sound,' i. e. gram- mar. This is the history of the d(;cfcrine of this sect in India. In 629 A. D., when he was in his twenty-ninth year, the famous Chinese pilgrim Gen-jo (Hiouen- thsnng) went to India and studied the several ^Sastras and frciences above alluded to, under the instruction of /S'ilabhadra. Having mastered all these subjects, he came back to China in C45. Five months later, he began his great work of translation nnder the imperial order, in the monastery of Gu-fuku-ji. He continued the work for nineteen years. Thus ho 34 IIOSSO-SHU. greatly proiiui! gated the doclrineof this Fcot in China. His principal disciple wasKi-ki,\vho was very clever and whe. He is said to he the author of a hundred commentaries on several Sutras and yS^astras, and was called Ji-on Dai-shi, or the 'great teacher of the Ji- on monastery.' In his worl<S; he generally gives what he had learned hy oral instruction from his master Gen-jo. ThcrefoiC; most of his works are called Juhki; or ^Records of transmission.' Ki-ki had a disciple named E-sho,(Shi-juDai-shi), whose disciple was Chi-shii, (Boku-yo Dai-shi). They each wrote some works and made the doctrine of this sect known in China. There are four different dates of transmission of this doctrine into Japan, of which the following two dates are clearer and called the Northern and Southern transmission. In G53 A. D., a Jajxauese priest named Do-sho of Gwan-go-ji v^ent to China and became a fellow-disciple of Ki-ki, receiving the instruction from Gen-jo. When he reterued to Japan, he transmitted the doctrine to Gyo-g\. 1h"s is the transmission of the so-called Northern monastery, Gwan-go-ji, heing at Asuka in the province of Yamato. Afterwards, in 712 A. D., Gea-lo v. cut to China and studied the doctrine of the Hcsso sect, following Chi-shii. Hav- ing com.e hack, Gen-ho trar.smitted it to Zen-ju. This is the trarismission of the Northern monastery, Ko-huku-ji, in Nara on the noith of Asuka. Since HOSSasHtJ. 35 that time, the doctriiie has been successively handed down by various learned men. IT. The doctrine of the sect. (a) The doctrinal division. According to the S indhl-nirraoZ^ana-sutra (Ge-jin- mitsii-kyo), this sect divides the whole preachings of the Tathilgata /Sakyamnni into the thre^ periods of 'existence' (U), 'emptiness' (Kii), and the 'middle path ' (Chii-do). All the doctrines of the Mahayana and Hinayann, to the number of eight}^ thousand, are inclnded in these three divisions. In the first period, ignorant jeople falsely believed in the exisfence of their own Atman (Ga) or 'self,' and were accordingly simk in the sea of trarnsmigration. For such people, the first division of the doctrine of existence was taught by Buddha on purpose, to the effect that every living being was unreal, but that the Dharmas or things were existing. The doctrine preiched in the four Airanias (A-<ron)^ and other Sutras of the Hinayana ^ Tbese are, i. Madhyamagama (Mar/r/ldma-nika- ya}, Chu-a-gon, collection of middle sutras. No. 542. 2. Ekottaragama (Anguttara-nikaya) Zo-ichi-a- gon, miscellaneous Sutras in divisions the lengtli of wliich increases by one, No. 543. 3. Sa??iyuktagama [Sa??^yutta-nikaya), Zo-a-gon, collection of joined Sutras, No. 544. 4. Dirghagama (Digba-nikaya), J o-a-gon, collec- tion of long SutraS; No. 545. 36 HOSSO-SHU, is of this character. In the second period, thongh people of small intel- lect could destroy the false idea of the existence of 'self,' and escape from continual re-births, following the doctrine of the first period ; yet they still believed in the 'real existence of Dharmas or things.' Thus they were not able to see the truth. The second division of the doctrine of the ' emptiness of nil things was then taught by Buddha still on purpose in the Maha-pra</>7a-pararaita-sutra and similar works. By this doctrine, the false idea of the 'existence of things' was removed, but it caused man to believe in the 'rccil emptiness of all things.' Thus there were two kinds of people, one of whom believed in the 'existence or reality of things,' and the other, in the ' emptiness or unreality.' In order to destroy their fjilsj ideas, Buddha in the third period preached the middle path, neither exis- tence nor emptiness, The doctrine of this period shows that the Parikalpita-lakshavia (Hen-ge-sho-shu-sho) or the 'invented nature' is unreal, but that the Para- tan tra-laksha??'a (E-ta-ki-sho) or the 'subservient nature,' and the Parinishpanna-lakshawa (En-jo-jitsu- sho) or the 'completed nature,' are both real. In the Avatawsaka-sutra (Ke-gon-gyo) and the Sandhi-nir- rao/i^ana-sutra (Ge-jin-mitsu-kyo), there are given several technical expressions, such as San-gai-yui-shin, or Three worlds (of Kama [Yokii] or 'desire,' Rupa HOSSO-SHU. 37 [Shiki] or ^form/ and Aviipa [Mnshiki] or 'form- less') are the only mind; and the eight Vi^/iianas vShiki) or ' knowjodges/ and the three Laksha??as (Sho) or ' natures.' However, the doctrine is in fact of one and the same tendency, without much difference between the three periods. The himian beings are of three classes, viz, those of the highesi;, those of middle, and thos3 of the lowest inteleot, for whom the systems of teach- ing are necessirily of as many kinds. Those of the highest intellect can understand the true nature of the middle path, which is neither 'exisience' nor 'emp- tiness.' But those of the middle and lowest intellect are unable to understand it at once, only knowing the one side of 'existence' or 'emptiness.' They are cahed the Bodhisattvas of i^radual or s'ow understanding]:. At first they know only the existence of things, then the emptiness of them, and finally enter the middle path of ' true emptiness and wonderfid existence ' (Shin-ku-myo-u). The three periods are explained in the following two ways. If the three periods are spoken with regard to those of graduid understanding, they are in the order of time. The three words Sho or 'beginning,' Shaku or '■ formerly,' and Kon or 'now,' are respective- ly used for these three p.cn-Iods in the Sandhi-nir- mo7*ana-sutra. But if the division of all teachings of Buddha is made accordinjr to the meauluij: of ' ox- 38 HossasHu. istenco; emptiness and the middle path/ then the three periods are the collections of* similar mean- ing : thns the Avata^T^saka-sfitra (Ko-gon-gyo) is pnt in the third period as it explains the middle path, thongh it is the first preaching of Buddha ; while the Sutra of the Last Instruction (Yui-kyo-gyo) ^" is included in the first period fiora its character. (b) An outline of the doctrine. This school explains the five ranks or groups of a hundred Dharmas, according to the middle path of the Vidya-matra-siddhi-sastra (Jo-yui-shiki-ron}. They are, 1. ffitta-ra^as (Shinno) or ' mind-king?,' 2. Zaitta-dharmas (Shin-jo-ho) or ^ mental qualities,' 3. Riipa-dharmas(Shiki-ho) or 'things having form/ 4.