English
There are two kinds of this doctrine, namely, that of ' emptiness ' (Ku) and of 'form' (So). The former (Ku-shi-kyo) is the teaching in which all things are said to be empty or unreal, in order to destroy the false idea of the existence of things [Ho or Dharma) of the Hinaya- na. This is the doctrine related in the Fwignk- sutra (Han-nya-kyo), the three /Sastras (San-ron), and similar works. The other (So-shi-kyo) is the doctrine which teaches to practise disciplines i>rofitable both for oneselfandothers,for attaining toBuddhahood. It increases the six kinds of Yigmn^ or knowledge of the Hinayana into eight, and also the seventy-five Dharmas into a hundred. (For these, see Chapters 1 and 4, i. e. the Ku-sha-shu and Hosso-shu.) This is the doctrine of the Sandhi-nirmoZi'ana-sutra (Ge-jin- mitsu-kyo), the YogaA:arya~bhumi-5astra (Yu-ga- ron), and the like. The third doctrine is called ' the end ' (Ju), that is to say, the extremity of the Mahayana. This doctrine speaks of the causation from the Tathagata- garbha (Nyo-rai-zo) or the ' Tathagata's wombj' but not of the Bhuta-tathata (Shin-nyo) or the ' trne suchness' or truth. It also asserts that all can become Suddhas but not that men are of five different kinds in their nature (the latter views being those of the Hosso sect). It is the doctrine that is expounded 66 KE-GON-SHU. in the Laiikavatara-sutra (Ryo-ga-kyo),° tlie Malia- yana-.sraddhotpada-sastra (Ki-sliin-ron), and other works. The fourth doctrine is cliaracterised as 'Suddsnness.' It teaches that when a thought does not rise, it is cilled Buddha. The nature or truth is not to be explained in words. If a false thought be cut off, then the true nature appears, the st^ite of which is called Buddha. Therefore in this doctrine, there is neither division nor rank. At the one tliought of his great understanding, one becomes Buddha in the pres?nt body as quickly as an image appears in a mirror. From tlie older times, this doctrine is compared to the Contemplative sect (Zen-shti) found- ed by Bodhidharma. The fifth and last doctrine is described as 'comple- tion.' It is called so^ because ' one and many are mutually joined, free and without any obstacles.' The fouth doctrine of 'Suddenness' speaks of becom- ing Buddha at one thought, but it does not yet know the meaning of the non-impediment of every thing of the state of Buddha. In the whole preachings of Buddha, the Ke-g'on Sutra only expounds the doctr- ine of ^ completion.' There are two kinds in the Ekayana (Ichi-jo) or the 'one vehicle.' The one is the 'one vehicle of a special doctrine (Betsn-kyo-ichi-jo), that is the Ke-£:on Siitra. iVo6'. 175,176,177. KE-GOK-SHt?. 67 The other is the 'one vehicle of a similar doctrine' (Do-kyo-ichi-jo), which includes the Saddharma' jmwcZarika-sutra (Ho-ke-kyo) also. So, the name of 'one vehicle' is equally given to the Ilokke Sutra, but that of the 'doctrine of completion' is limited to the Ke-gon Sutra only. In short, all the virtues of the state of Buddha are not to be shown, "without this doctrine. It says that one destruction is equal to that of all. So, if one cutrs off one portion of passions, he is said to cut off all. It also says that one practice is equal to that of all. So, if one j^jractises one practice, he is said to accomplish all. Again, it says that one thought equals immeasurable kalpas. Therefore, one passes over the three Asamkhya or countless kalpas within one thought, and becomes Buddha. Thus, in the 'doctrinal division of practice and arrange- ment' (Gyo-fu-mon), it speaks of the attainment of Buddhahood after passing three different births. But, in the 'division of completion and circulation ' (Ennyti-mon), it asserts that when one first raises his thoughts towards the perfect knowledge, he at once becomes fully enlightened. This is the prin- ciple of the d( ctrine of this sect. es CHAPTER Vir. The Ten-dai-sliti, or the sect foundeJ on Mount Tendai in China. I. The doctrine of the sect. The doctrine of this sect is to encourage all men, whether quick or slow in understanding, to exercise the principle of ^Completion and Suddenness' (En- don), with four doctrinal divisions; one or all of which are taught to men, according to their ability. Tlie object of the doctrine is to make men get an excellent understanding, practise the good discipline, and at- tain to the great fruit of enliglitened. Thus they can become a benefit to their country. The principle of Completion and Suddenness is the meditation on the nuddle path. This path is called the inconceivable state. If oae understands this principle, all things are in completion. Though beings were originally in the state of completion, they once sank into confusion and began to suifer mi- series of existence, without knowing truth. Out of compassion, therefore, Buddha appeared in the world, and preached the truth in several doctrines according fo the circumstances of time and place. There are the four doctrinal divisions of 'Conpletion (En), Secrecy (Mitsn), Meditation (Zen), and Moral Precept (Kai);' which are the means of knowing the principle of Completion. TEN-DAI-SHU. 69 The following is the regular order of the four doctiinal divisions: 1. The Moral Precept of Com- pletion and Suddenness (En~don-kai), 2. the Action of Meditation (Shi-kwan-go), 3. the Action of Vairo- l-ana (Sha-na-go), and 4. the Transmission of the Law of Bodhidharma (Daru-ma-fn-ho). First, the Moral Precept of Completion and Sud- denness is the general character of this sect. So in- struction is given on this point as soon as a person enteis the si;ct. Then there is no fixel order as to which of the two Actions should be first undertaken. The Law transmitted from Bodhidharma is again quite a different transmission. It is independent of the order of time, as it is taught to a competent man with a special ceremony. The Moral Precept of Completion and Suddenness is to receive the perfect and good qualities of Bud- dha. This is called Ju kai, or 'receiving the moral precepts/ which are known as the Trividha-/ila (San-ju-jo-kai;, or 'threefold pure precepts.' The first is the Sa??2l)hara-5ila (Sho-ritsu-gi-kai), or 'Precept of good behaviour/ which prohibits evil. There is no evil that is not destroyed by this precept. When ignorance and passion come to an end by keeping this precept, the state of the Dharma-kaya (Hosshin) or 'spiritual body' of Buddha is attained to. This is called the virtue of destruction (Dan- toku). 70 ten-dai-shO. The second is the Ku,9ala-samgralia-.sila (Sho-zen- ho-kai), or ' precept of collecting or holding good deed?,' whii^h caiifes men to practise good workes. There is no good that is not collected in it. This is explained as signifying to raise wisdom, to practise all good works both worldly and religious, nei- ther to take nor to abandon several practices such as tlie six Paramitas or 'perfections/ and to practies good devices (Ho-ben). Then the Sam- bhoga-kaya (Ho-shin) or 'compensation-body' of Buddha is attained to. This is called the virtue of wisdom (Chi-toku). The third is the Sattvartha-kriya-sila (Sho-shu- jo-kui), or 'precept by benevolence towards beings/ which profits beings. There is no being that is not saved by this precept. When all living beings w^re led to the path of Buddhi (or made to follow^ the doctrine of Buddha), the Nirma?2a-kaya (0-jin, or Ke-shin) or transformed body' is attained to. This is called the virtue of beneVolence (On-dokn). These three precepts are the three kinds of the ECL'ds or causes of Buddha. All the Dharmas or Hhings' are comprehended in thcFe. Buddha has accomplished all the three, so that he is possessed of perfectly good qualities. These qualities were collected by him for the purpose of giving them to beings. Therefore it is said in a Sutra that if beings re- ceive the precepts of Buddha, they at the same time TEN-DAl-SHU 71 enter the state of BacUlliahoocl. The order of the {ihove three precepts is not fixed. But so far as practice is concerned, the Sambhara-sila, or ' precept of good behaviour,' is to be kept first; because it is necessary for all wlio follow the doctrine of this sect. Secondly, the Action of Meditation is to practise the excellent contemplation on the middle path, in order to understand the principle of Completion and Suddenness. All the teachings of Buddha in the five periods of his life are comprehended herein. This action belongs to the teaching of completion, so that it is briefly, called the Completion (En).