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There arc also eight divisions of Buddha's doct- rine, according to its characteristics suitable to vari- ous classes of listners. The ^five periods' (Go-ji) and 'eight divisions of teaching' (Hakkyo) are called the doctrine and meditation' (Ky5-kwan) of the Ten-dai sect. The five deriods are called after the titles of the principal Sutras, namely: 1. The Ke-gon,^ or Avatamsaka; 2. the A-gon,- or Agama; 3. the Ho-do,'' or Vaipulya; 4. the Han-nya/ or Tvixga-X' paramita; and 5. the Hokke,' or Saddharma-pmi- c^arika ; and 6. the Ne-han; or Nirva?u. The eight divisions of teachjng_are_(l) The sndden (TonM2) '"^"NosTsi-lii^ - Nos. 542-781 etc ' Nos. 23-8(3 and many others. ' Noi>, 1-22. ' JSfos, 133-139. ' No8. 113-125. 72 TEN-DAI-SHU. Tlie gradual (Zen), (3) The secret (Hi-mitsu), (4) The indeterminate (Fii-jo), (5) Collection (Zo), (6) Pro- gress (Tsu), (7) Distinction (Betsii), and (8) Compb- tion (En). Thirdly, the Action of Vairo7:ana is the doctrine of the highest Yana or vehicle of the Yoga or union. Those who practise th'3 great doctrine of secrecy of the form and reason, perfect the Sid Ihi (Shitsu-ji) or 'success,' and benefit the country, are accomplishers of this Law. This action is the secret performance practised in aoconlance with the ability of votaries, who wish to understand the perfect way quickly. Therefore it is called the Ji-mitsu or ' secret of matters or forms.' If they understand the meaning of the secrecy of both the form and reason, and reach the state of enlighten- ment; at the stage of agreement of reason and wisdom, they are quite certain to attain to Buddhahood in the present life. Fourthly, the Transraiss'on of the Law of Bodhi- dharma requires only one thought and three rules. Those who begin this practice have to enter at once the spiritual world, and cultivate their mind, wishing to obtain the highest active power of wisdom. Fina- lly, if they were conslderel to hi competent men for the transmission, they are given a sealed diploma in the special ceremony. 11. A history of the sect. TEN-DAI-SHU. 73 First, the transmission of the Moral Precept of Completion and Suddenness was first received hy ASakyamuni from Vairo/tana (Dai-niclii) Buddha, by whom in turn it was given to the Bodh'sattva A^ita (A-it-ta, i. e. Maitreya or Mi-rohu). Thus it passed through more than twenty Bodhisattvas. Kuma- ra^iva arrived in China on the twentieth day of the twelfth UiOnth of the year corresponding to 401 A. D., and.trarsmitted this doctrine to h's Chinese disciples. Afterwards E-shi of Nan-gaku and Chi-ki of Ten-dai, whose posthumous title is Chi-sha Dai-shi, greatly revered it, both receiving the secret transmission, called the To-chii-so-jo, or ^transmission within the tower.' The successor of Chi-sha w^as Kwan-jo of Sho-an. Some generations after, there was the Upadhyaya (VVa-jo) or Ueacher' Do-sui of Eo-ya. At his time, Sai-cho (Den-gyo Dai-shi) and Gi-shin (Shu-zen Dai- shi) went to China from Japan. In 805 A. D., they together with twenty others received the transmission of this doctrine from Do-sui, and returr.ed to Japan. Sai-cho transmitted it to En-nin (Ji-kaku Dai-shi). This is the origin of the transmission of the Sam-mon or En-ryaku-ji (Hi-ei-zan). Gi-shin transmitted it to En-chin (Chi-sho Dai-shi). This is the origin of the transmission of the Ji-mon or On-jo-ji (Mi-i-dera). After these, it was widely spread over the whole coun- try, and divided into many different schools. Secondly, the transmission of the Action of Medi- 74 TEN-DAI-SHU. tation passed through twenty-three patriarchs in India after /S'akyamnni. In China, E-rnon (550 A. D.) followed the views of the Bodhisattva Kagar^/nna (Ryti-jii); the thirteenth Indian patriarch, and nnder- ftocd the doctrine of the ^ One thought and Three kinds of meditation' (Tsshin-San-gwan). H*e was succeeded by E shi (Nan-galai Dai-shi, who- died 577 A. D.) and Chi-ki (Ten dai or Chi sha Dai-shi, who died 597 A. D.). The latter greatly expounded the doctrine, and it is called ihe transmission of the Spiritual Tnountain (Ryo-zen, i. e, the G^-^'dhra-kiv^a (Gi-sha-kutsu) in India, where >S'akyamuni preached the Saddharma-pu?zc?arika, the principal Sutra of this sect). Then it passed through five teachers, from Sho-an Dai-shi to Kei-kei Dai-shi. In 804 A. D., Den-gyo Dai-shi went to China by Imperial order, and received the transmission of this doctrine from Do-sui, who was the principal disciple of Kei-kei. After his return to this countr}', Den-gyo Dai-shi taught it specially to En-cho (Jak-ko Dai-shi) and En-nin (Ji-kaku Dai shi). This is the transmis- sion of the Sam-mon. In 851 A. D., Chi-sho Dai- shi went to China by Imperial order, and learned the hidden meaning of the doctrine of this Feet, under the instruction of Ryo-sho, a successor of Ten-dai Dai- shi in the ninth generation. When he came back to Japan, Chi-sho Dai-shi taught it to Ryo-yu, and completed the system of the doctrine. Since that TEN-DAI-SHU. 75 time, it has been continually handed down. This is the transmission of the Ji-mon. Thirdly, the Action of VairoA'ana, or the great doctrine of the highest vehicle of the secret union, was transmitted in India from the oral iatrnction of VairoA^ana to Va^/rasattwa (Kon-go-sitta), and so on. In China, /S'libhakarasiwhi (Zen-mu i) arrived there from Central India in 716 A. D., and handel the doctrine down to Gi-rin Dai-shi. Soon after, Va^ra- bodhi (Kon-go-chi) als) came to China from India; and his disciple Amoghava^ra (Fii-kii) went back to India from China and asfain returned t) the hittn* country. They both transmittj 1 th's doctrine to the Chinese Buddhists. In 80.5 A. D., Den-gyo Dai-shi met the AA-arya (A-ja-ri) Jun-kyo, a disciple of Gi-rin Dai-shi, and receive! instruction in this doctrine, and then came liome to Japan. In 803, he first practised the secret rite of the Abhisheka (Ivwan-jo), or 'sprinkling wa- ter on the head,' by Imperial order, in the Takao monastery on Mount Kiyo-taki, on the north-west of Kyoto. Shu-en, Gon-so, En-cho and some others were then the receivers. This was the day on which this ceremony of Kwan-jo was first performed in Japan. In 838, Ji-kaku Dai-shi went to China and received instruction in the doetrine of Completion (En), Secrecy (I\Iitsu), and Meditation (Zen), and also in the 76 TEN-DAI-SHtJ. Siddba (Shit-tan) or Sanskrit alphabet, and made clear what had not been known clearly. More especially was he initiated into the secret rites of the great doctrine of Yoga or union. He followed Ho- zen, G wan-jo and Gi-shin, who were the disciples of the Indian teacher Zen-mu-i's pupil, and received the doctrinal rank of Dai-kyo-o, or * great doctrinal king.' In 847, A. D. he came back to this country and became the founder of the Tai-mitsu, i. e. ^secret (Mitsu) doctrine transmitted by the Tea-dai sect.' In some respects, it is far superior to the similar doctr- ine handed down by the two great teachers (Dai-shi) Den-gyo and Ko-bo. In 8.34, A. D. it was trans- mitted to Anne and others. It has since diverged into several schools . This is the transmission of the Sam-mon, In 853, A. D. Ohi-sho Dai-shi went to China, and became the disciple of Ho-zen, and was given two things, viz., a pestle, or a kind of brass mace (Sho or Kine), and a bell (Rei or Suzu), in token of his complete acquirement of the teachings of all the Buddhas, He brought back with him several books and other things. Espacially was he granted permis- sion by the Emperor to promulgate the Mueditation according to trae words' (Shin-gon-shi-kwan). Thus he perfected the meaning of complete secrecy (En- mitsu). Though their genealogical line so far as the , Indian and Chinese patriarchs are concerned is the TEN-DAI-SHU. 77 same, Clii-slio Dai-shi was the diseiple, in all the three great Laws, of the AA-arya Ho-zen, who praised hiin greatly and taught him all that was most im- portant. After he cams back to Japan, he handed the Laws do.vn to Shii-ei, Ko-sai and others. There is also a school of the transmission of the. Siddhi or Sanskrit letters, and some others which belong to the doctrine of Yoga. Fom'thly, the line of the Transmission of the Law of Bodhidharma passed through twenty-eight In- dian and seven Chinese patiarchs. In 736, A. D., Do-sen came to Japan from China and transmitted this Law to. Gyo-hyo, who in turn handed it down to Dengyo. In 804, Den-gyo again received ins- truction in this Law from Sho-nen in China, and taught it to Ji-kaku, who transmitted it to Cho-i, and so on.