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J^itta-viprayukta-dharmas (Shin-fu-so-o-ho) or ^ things separated from the mind,' and 5. Asamskr/ta- dharmas (Mu-i-ho] or 'immaterial tilings.' Though those five group? are enumerated, there is nothing but the /ritta (Shin) or mind only. There are eight Xitta-ra(7as or ' mind-kings,' namely, 1. /lakshur- vi(/y7ana (Gen-shiki) or ' eye-knowledge,' . 2. /S'rotra- Yujnkn^ (Ni-shiki) or ' ear-knowleJge,' 3. Ghrawa- Vignkndt, (Bi-shiki) or 'nose-knowledge,' 4. Gi\\\k^ Yujnwavi (Zetsu-shiki) or 'tongue-knowledge/ 5. Kaya vi^/ZIana (Shiu-shiki) or ' body-knowledge,' 6. Mano-vi^/Tiana (I-shiki) or ' mind -knowledge/ 7: Kl ish^a-mano-vigr?7ana (Zenna-i-shiki or Ma-na-shiki) ^" JVo.122. ~~ HOSSO-SHtJ. 3D or ' soiled -mind-knjwledge,' and 8. Ahiy a.- vigii^nw (A-ra-ya-sliiki) or ' leceptaclo (Uke)-knowledge.' Tho eighth has three senses, viz., active (No-zo), passive (Sho-z6) and being the object of the false belief (Sliu-zo). In the active sense, it holds the seeds of all things. In the passive, itcontinnes, while receiving the influ- ence of all things. As to the third meaning, it is taken as the inner self or soul by beings. It is called the principal knowledge, because it holds the seeds of all things, which are produced from it accord- ingly. The first seven kinds of knowledge ari<e depending upon the eighth. The seventh knowledge takes the ' division of seeing ' (Ken-bun) or percep- tion (?) of the eighth as its object. The first five kinds of knowledge take a part of the material world within the ' division of forming ' (So-bun) or imagi- nation (?) of the eighth as their object. For the sixth, mind-knowle Ige, all things are its objects. Therefore all things are made to appear by tliese e'ght kiniLs of knowledge, without which there is nothing wliatever. The mental qualities (Shin-jo) are in accordance with, dei)endent on, and not separ- ated from knowlelge. The things that have form (Shiki-ho) are all in the * division of forms ' (So-bun) made to appear by the mind and mental qualitie.>^, so that they have no separate nature. The ' things separated from the mind ' (Shin-fu-so o-bo) have uo 40 HOSSO-SIiU. real nature, being formed temporcirily upon the part of the mind, mental qualities and forms. The im- material things * (Mu-i-ho) are not any thing made to appear by the mind, being the abatr.ict reason free from birth and dcitli. But they are not separat- ed from the mind, being the true nature of it. That is to say, things which suffer constant changes of birth and death, or production and destruction, appear according to causes and combination of circum- stances; but the abstract reason of the true nature of things itself is permanent and not apparent only. But, if there is no reason, no compounded things ever come to exist. In other words, if there is the reison of production and destruction, then things appear. Therfore Asa^/ishrita-dharmas, or * imma- terial things,' are those on which Sa??iskrita-dharmas, or 'compounded things' depend. Yet they are, of course, not separated from each other, so that the 'only knowledge' (Yui-shiki) includes all com- pounded and immaterial things. A hundred Dharmas enumerated in the /Sastra of this sect are subdivisions of the five ranks as already mentioned. They are the eight iTitta-ra^as, or * mind-kings,' the fifty-one Xaitta- dharmas, or Mnental quaUties,' the eleven R up a- dharmas, or ' things that have form,' the twenty-four iT it ta-vipra- yukta-dharmas, or ' things separated from the mind,' and the six Asaw^skrita-dharmas, or Mmmaterial HOSSO-SHU- 4]^ things.' These are the hundred Dharraas of the Vidya-matra-siddhr5astra(Jo-yui-shiki-ron), in which they are also called the two Dharmas of ' matter or tiling ' (Ji) and ' reason ' (Ri). Again, they are alto- gether inclusively called the 'only mind' (Yui-shin). In the Yoga-sastra, there are six hundred and sixty Dharmas enumerated. (c) The doctrine of meditation (Kwan-mon). In explaining this doctrine, we have to investigate the nature of the object and subject of meditation. la the first place, the object of meditation includes all things compounded and immaterial, and of three different natures. There are five technical expressions on thi& point, viz. : 1. Ken-ko-zon-jitsu-shiki, or the 'knowledge of rejectmg untruth and preserving truth,' is to reject the ' invented nature' (Hen-ge-sho-shu-sho) as empti- ness, and to preserve the 'subserveint (E-ta-ki) and completed (En-jo-jitsu) natures ' as existing or reiil. 2. Sha-ran-ru-jun-shiki, or the ' knowled^re of rejecting confusedness and preserving pureness,' is to reject o])jects which may be confused as bein^r both internal and external, and to preserve the mind only that is purely internal. 3. Sho-matsu-ki-hon-shiki, or the 'knowledge of jaitting away the end, and arriving at the beginning,' is to put away the ' divisions of forming and seeing' (So-bun and Ken-bun, i. e. imagination and per- 42 HOSSO SHU. ception ?) as the end, and to arrive at their beginninoj, the * division of understanding ' (Ji-tai- bun, or Ji-sho-bun). 4. On-relsu-ken-sho-shiki, or the * knowledge of concealing inferiority and showing superiority,' is to conceal mental qualities (Shin-jo) as inferior to the mind-king (Shinno) which is superior. 5. Ken-so- sho-sho-shiki, or the knowledge of reject- ing forms and understanding the nature/ is to reject the matters or things (Ji) as forms, and to seek to understand the abstract reason that is the nature. This nature is called the Ji-sho-sho-jo-shin, or ' Self (-existing) natural pure mind/ in the AS'rimala-sutra (Sho-man-gyo). The above five terms explain the object of meditation. Now the nature of the subject of meditation is Fragnsi (E) or ' wisdom/ one of the mental qualities of a group called the different states' (Betsu-kyo). This is the wisdom which appears in the meditation. At wdiat time after passing stages and destroying passions, can one who practises the meditation on the ' only knowledge ' (Yui-shiki-kwan), attain the state of Buddha ? Since first raising his thoughts towards Bodhi or ^enlightenment' deeply and firmly, according to the powers of certain causes and the advice of good friends, he has to pass three great Asamkhya or ' countless 'kal pas, constantly practis- ing this meditation. Thus, passing through several HOSSO-SHtJ. 43 stages and clestro5dng the two obstacles of passions and cognisable things (Klesa-avara?za and Gneja- avarawa, or Bon-no-sho and Sho-chi-sho), he obtains four kinds of wisdom, and truly attains to the perfect enlightenment (Parinirva?ia). The fullex- planations of this doctrin are given in the principal /Sastra of this sect, the Jo-yui-shiki-ron. 44 CHAPTER V. Tlie San-ron-sliti; of Three /S'astra sect (i. e. the Maclhyamika school). I. A history of the sect. The principal books of this sect are three^ viz., 1. the Madhyamaka-sastra (Chu-roii) or ^Middle Book/ ^ 2. the /S'ata-sastra (Hyaku-ron) or ' Hundred Books/- and 3. theDvadasa-nikaya(or-mukha)-sastra (Ju-ni-mon-ron) or ' Book of Twelve Grates.''* Hence the name of San-ron-shii. These /Sastras explain thoroughly the teachings of Buddha's whole life. The sect is therefore, also called Ichi-dai-kyo-shu, or ' Sect of the Teachings of Buddha's Whole Life.' Accordingly it differs mnch from all other sects which latter are founded on a certain Stitra or other sacred books. Those who select a Sutra are liable to become narrow -in opinion, and speak about the com- parative excellence of other Mahayana dectrlnes;thus the Avatamsaka-sutra (Ke-gon-gyo)^ is regarded by one sect as the principal Sutra, looking at all the other Sutras as its branches, while tlie Saddharma- pun(iarika-sutra (Ho-ke-kyo)'' is revered by another sect just in the same way. This arises from ignorance of Buddha's original thought, which was to make others understand the ' No. 1179. - No, 1188. ' No. 11.86. ' Nos. 87,88. ' No, 134. BAN-RON-SHt!. 45- truth. As the dispositions of living beings are of several kinds, the system of teaching for them is also necessarily various. All the doctrines of Mahayana have, however, one and the same object without any difference, that is, to cause beings to attain to the middle path. So, any Sutra or doctrine which suits hearers may be preached to them with advantage. A physician gives his patient a medicine, for the pur-, pose of curing the disease. Who then disputes about the comparative excellence of drugs ? The Mahayana doctrines are altogether >S'akya's principal teachings, which are thoroughly explained by the three >S'astras of this sect.