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Though it is as clear or bright as the sun at midday,yet the men of the Hinayana are not ashamed at their inability to know them, and speak evil of them instead, just as the Confucianists call Buddhism a law of barbarians, without reading the Buddhist books at all. There was an event to add some Mahayana-siitras to the Tripifaka of the Hinayana one hundred an 1 sixteen years after Buddha's Nirvana. If there were no Mahiyana-sutras, whence were they brought then ? 52 SAN-RON^-SHU, Moreover, two centuries after Bnddlia, the following Sutras were also added to tlie Tripi^aka, namely the Avata?72Sal;a (Ke-gon),^ Nirvima- (Ne-han),^ /S'riraala- devi-si?r<hanada (Slio-man),^^ Yimalakiitti-nirdesa (Yui-ma)/^SuvarJ2a-prabhasa(Kon-liO-rxiyo)/-Pra(7iia- paramita (Han-n}^^),^" and others. At that time, neither A^vaghosha (Me-myo) nor Nagar^/una (Ryii- ju) was yet born in India. Who can then still say that the Avatajrisaka-sutra (Ke-gon-gyo) is a work of Nagar^una? At that period, the Ekavyaharika school (Tclii- setsu-bu) of the Hinayana believed iri;the Maliayana doctrine, but the Lokottaravada school (Shus-se-bu) did not. In the former school, tliere were perhaps very old men who had heard Buddha's preaching, so that their school was faithful to the Mahayana. Tv>o centuries after Buddha's Nirva?2a, Shi he-e (?) came down from the Himalaya mountiiins, and Mahakatya- yana (Dai-ka-sennen) from the Anavatapta lake (A- nnku-tat-chi). They both were o]d /S'ramaJzas (Sha-mon), being Buddha's immediate disci[)les, and somewhat united the Mahayana with the Hinayana. Their schools were called Bahusrutika (Ta-raon) and Bahu^rutika-vibhat/ya (Ta-mon-fun-bctsu). It will be seen that some men of the Hinayana did not abuse the Mahayana. ~^^05^87,S8. ' Nos, 113,114. ^' No, 59. '' KoJ. 14G;147;149. '- Nos. 126,127;130. '' Nos. 1-15 or 22. Wo shall no";v give a clear proof in order to show the genuineness of tlie Mahayana doctrine from the Maya-SLitra, one of the Hinayana-sutras, which are not doubted by the men of the latt n* school. It reads as follows : — ^ The correct Law of the Tathagcit.x will last for five centuries. In the first century, Upagupta will preach the Law and teach the poople. In the second cen- tury, tliO Bliikshu /S'ilananda will do the same. In the third century, the Bliikshu Nilapldmanetra (Sho- ren-fre-ffon, lit/ blue-lotus-flower-eve ') will do so. In the fourth century, the Bhikshu Gomukha (Go-ku, lit. 'cow-mouth') will preach the doctrine. In the fiftli century, the Bliikshu Ratnadeva (Ho-ten, lit. 'gem-god') will preach the Law and convert the people to Buddhism. Then the correct Law will come to an end. In the sixth century, heretical views, as many as ninety-six different kinds, will arise and endeavour to destroy the Law of Buddha. But the Bhikshu Asvaorhosha (Me-nivo) will smash tlies3 heretics to atoms. In the seventh century, there will be a Bhikshu named Nagar^/nna (Ryu-ju), who will preach the Law with good means, light the torch of the correct Law, and destroy the banner of the unjust views.' Thus in the Ilinayanasiitra, Buldha clearly fore- told the actions of Nagar^/una seven centuries after him. Who cm doubt it? Even an ordinary /54 SAN-RON-SHU. person is asluimed of making a counterfeit tiling. How much less would a great man like Nagar^/una do such a thing? Moreover there is no reason to prophesy a man of sucli a low character in the sutras of the botli Yanas. After all some Indians perhaps produced a false report, which was then exaggerate! by jealous and abusive men. But the true Buddh- ists do not balieve in such a thing. We shall now examine the origin of the /S'ata-sastra (Hyaku-ron). At the time of the Bodhisittva Deva, a king of South India, wlio governel many countries, believed in a heretical doctrine and not in Buddhism. Deva said: ^If the root of the tree is not cut off, its branches will not be bent; so, if a king is not con- verted, the doctrine will not be heard everywhere.' Thus saying, he became a guard of the palace. Holding a sp3ar he commandeA the soldiers, regulated the ranks of the army, and made the words of com- mand clear and short. So all the soldiers gladly obeyed him, and the king was very pleasjd and asked him what to wish to do. Djva said ; *I am a man of all knowing, who want to debate with several scholars of all directions in the pres3nce of Your Majesty.' The king granted his petition. There- upon Deva caused a high S3at to be spread at a cross - road and proposed his theme with the following words: — 'Among all the holy men, saN-kox-shu. 55 The holy Buddha is the best; Amonsi: all tlie laws, The Law of Buddha is the bsst Among all tlios3 who sive the world, The B'.iddliist Sa??igha (priesthood) is the best. 'If any scliolar can overcome these words, I am willing to forfeit my head.' Then many scholars assembled and Swore saying : 'If we are overcome, we wdll forfeit our heads.' DiVa said: 'The principle of our doctrine is to let the beings live out of compassion, so that we would not want your beads. But if you are overcome, you should gbava your beads and become my disciples/ Thus making an agreement, they began a debate. All the scliolars were overcome by Dava, either at once or after two or three da3^s. Three months after, more tlian a million of paople all became bis foU- wers. Deva then retired to a fore'st and recorded what was going on in the debate. This record is the /Sata-sastra, which is divided into ten cbapters. It refutes chiefly the heretics and sometimes the false belief of the Buddhists also. If the doctrine of this sect refutes both the ;Mahayana and Hinayana as well as the heretics, what is the principle of it? Those who keep in mind the difference between our own doctiine and others, and also believe in the variety of the Mali a - vana anl Hinayana, are said to commit errors. The 5G • SAN-RON-SHU. truth is notliing bnt t]i3 state wli.n-G tlioughts CDm3 to a'l end. The right madifcafio:! is to per- csive this tiMth. He who has obtained this medita- tion is called Buddha. This is the doctrina of the San-ron sect. 57 CHAPTER VI. The Ke-gon-shu, orAvata??zsalva-sutra sect. I. A history of the sect. (a) The transhitioa of the principal Sutra. This sect depends on the Ke-gon-gyo, or Avatam- saka-sntra/ so tliat it is called tlie Ke-gon-shu. There are said to be six different texts of the Sutra. The first is called the Go-hon; or 'Constant text,' and the second, the Dai-hon, or 'Great text.' These two texts have been kept by the power of the Dha- ra?ii or 'holding' of the great Bodhisattvas, and not written down upon palm-leaves. The third is the Jo- hon, or 'Highest or longest text, and the fourth, the Chu-hon, or 'Middle text.' These two are secretely preserved in the 'dragon palace' (Ryu-gu) under the sea, 'and not kept by the men of C'ambudvipa (En-bu-dai), this world. The fifth is the Ge-hon, or 'Lowest or shortest text/ which is said to contain a hundred thousand verses or as many words in thirty- eight chapters. Tlie Bodhisattva Nagar^/una (Ryu- ju) obtained it from the dragon palace and transmit- ted it in India. The sixth is theRyaku-hon, or the ' Abridged text,' which has been translated into Chinese. Under the Eastern Shin dynasty, 317-420 A. D., Buddhabhadra translated thirty-six thousand verses of tlio former ~~'''~Nos. 87,88,89. 58 KE-GON-SHU. part of the fifth text in sixty volumes/ Afterwards, in the period (695-699) of the To {T'ang] dynasty (618-907), /Silvsliananda translated forty-five thou- sand verses of the former part of the same text as before in eighty volumes.^ At tlie same time, Pra^/^a made a separate transhition of one chapter entitled Dharma-dhatvavatara (Nyu-ho-kai). It consists of forty volum-es/ What is the 'Constant text,' that is not to be written down ? Even at the point of one grain of dust of immeasurable and unlimited worlds, there are innumerable Buddhas, who are constantly preaching the Ke-gon-gyo, throughout the three states of exis- tence, past, present and future; S3 that the preaching is not at all to be collected. The one thought of Sk- kyamuni is nothing but the truth (Shin-nyo). This truth fills up all the ten directions throughout the three states of existence. The one thought that is not separated from the truth also fills up the same sphere. While remaining in this one thought, ^S^a- kyamuni preaches his doctrine, so much si that all things in the ten directions throughout the three states of existence do preach at the same time. Evea one Buddha does so.