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Again, in the case of the practiser of the Shin-gon sect, this is the first state of the Samaya, or meditation, in which he performs the practice of the Thrc^e Secrets,, regarding Body, Speech and Thought. The five cardinal virtues and the five relationships of Confucianism, and the five precepts of Buddhism are included in this Stag^e of thou- ght. 3. The Ei-do-mu-i-shin(l it/ infant-boy-without-fear- thought ') is the characteristic of the heavenly state. The weakness of ignorf\nt people is compared with that of an infant. When they meet good friend, hear the excellent Law, and practise the ten precepts, they will be free from the pains of the three evil states for a time. Hence the name 'rau-i' or 'without SHIN-GON-SHTJ. 85 fear.' In the practiser of the Shin-gon sect, it is the state of gradual advance in his practice of the Three Secrets. The opinions of Brahmanism and the ten precepts of Buddhism are included in tin's Stage of Thought. 4. The Yui-un-mn-ga-shin (lit. 'only-collectiou- without-self-thought') is the characteristic of the /Sravakas (Sho-mon); or liearers. There is no self that possesses the supreme power within a living Jbeing, which consists of the five Skandhas (Go-nn), or collections, namely, Eiipa (Shiki) or form, Vedana (Ju) cr perception, ^iWignX (So) or name, Samskara (Gyo) or conception, and Yi^/lana (Shiki) or know- ledge. The Tripij^aka of the Hinayana is altogeher included in this Stage of Thought; and it is the mean- in o- of the doctrine of the Ku-sha S3ct. 5. The Batsu-gQ-in-sliu-ghin(iit. ' extracting-action- cause-seed-thonght' ) is the characteristic of the Pratyelcabuddhas (En-gakn, or Doku-kaku), or ^sing- ly enlightened \ The 'Go' or action in the term is passion, the ^In' or caus3 means the twelve causes, and the ^Shu' or seed is the A vidy a or darkness. From this seed of darkness, j^assiou is raised and an action follows, so that the twelve causes are produced as a link. Tlio Pratyekabuddhas contemplate on these causes and become enh'ghtene.l, hence the name of 'extracting the seeds or causes of actions.' If these fourth and fifth Stages of Thought are reached, fe 86 SHIN-GON-SHU. the practiser of the Sli'ui-gon sect is in tlio state of meditation, in which any object i^ con fern plated as c having no nature, like an image in a mirror, or the o reflection of the moon in the water. 6. The Ta-en-dai- jo-shin (lifc/other-relation-great- vehicle-tho light') is the characteristic of the IIos- so sect. Having understood the truth that there is nothing bnt thought, one raises an unlimited compassion, and transfers beings to the other shore of Nirvjwza. 7. Tlie Kaku-shin-fn-sho-shin (Ut. ' understand- ino'-thonght-withont-prod action-thought' ) is the sharacteristic of the San-ron sect. The Kaku- chin,' or understanding thought,' means to know that the impure thought of passion itself is ori- ginally pure. The ^ Fa-sho/ or without produc- tion/ is the first of eight negative terms to ex- plain the middle patli. Taking the flrst, the other seven are understood. It is said that if the cloud of the false idea of eight confusions is l3lown away by the wind of the excellent reason ex- plained by eight negations, then the sky of the middle path or truth is clear and calm. If these sixth and seventh stages of Thoughts are reached, the practiser of the Shin-gon sect is in the state of freedom of thought in the meditation of Yoga or union. 8. The Ichi-do-ma-i-shin (lit.' one-path-without- SHIN-GON-SHU. 87 doing-tliouglii') is tlie characteristic of tlio Ten- clai sect. The ^ Iclu-do/ or ' one path/ is even and e({iTal, and called '- Ichi-nyo,' or 'ono snchnrss' in the Ten-dai sect. The mu-i (Asa??isk7*/ta), or 'without doin^/ is natural, being called ^Jis-so or ' true form' in that sect. 9. The Goku-mu-ji-sho-shin (lit. ' extreme-with- out-self-nature-tliought') is the characteristic of the Ke-gon sect. The word ' Goku ' means ex- treme or best. In the apparent doctrine .(Ken- gyo), the Ke-gon sutra, or Buddha vatamsaka- mahiivaipul^'a-sutra, is the best of all; and in that sutra, the truth is explained in accordance witli relation and does not keep the so-called ' self- nature.' 10. The Hi-mitsu-shu-gon-sliin (lit. ' secret-hid- dengrave-adornment -thought') is the characteris- tic of tlie hidden doctrine. Tho ' Hi-mitsu/ or ' secret/ is tho hidden practice of the Three Se- crets of the Tathagata or Buddha, which adorns the good qualities. Ku-kai said : ' The apparent doctrine drives aWay the outer dust, and the Shin-gon, or True Word opens the store (or, shows the inner truth).' Thus the first nine Stages or Thoughts are only the means of stopping passions and driving away the false beli-:'! Wh<m he reaches tlie tenth and last Stage of Thought, tho practiser first under- 88 SHIN-GON-SHU. stands the source and bottom of liis own tliouglit, and knows the secret of becoming Buddha by the present body. This is called the true meaning of ahowincf virtue. dhy The Two Parts of the Vayra-dhatu and Garbhadbatu. T]\e majic^ala, or circL-/ of tlie Two Parts re- presents tlie nature of the reason and wisdom of Buddlias, and also tlie truth of the from and thought of living leings. The reason why the ma??r/ala is cstabished in this sect is to show that tlie form and thought of Buddhas and of other living beings, who are not enlightened, equally ' consist of six elements. In the term Va^/ra- dhatu, or Kon-cjo-kai Clit. ^ diamond element' ), the word Va(/ra has the two senses of hard- ness and utility. In the former sense it is under- stood to be compared with the secret truth which is always in existence and not to be broken. In the latter sense, it implies the power of_ wisdom of the enlightened that destroys the obstacles of passions. The Garbha-dhatu, or Tai-zo-kai (lit. * womb element.'), means to take hold of. It is compared with the state of things that are taken liold of within the original body of beings, just as a child is within the body of his mother. These tAvo divisions of the^Dliatus are represen- tations of the nature of form and thought, the SHIN-GON-SHU 89 one from reason iml the other from wisdom, be- ing the principles of this sect. TIiL-y are, there- fore, never to be sought outside of th(^ thought of beings, witliin which tliey are really in exis- tence. The important object of the Two Parts of the Vayra and Garbha-dhatu is to know truly the origin or bottom of one's own thought, and understand the measure or constituents of one's own bodv. Although the Two Part8_are_original]y one, yet _ they are so divided according t'o the treatment of reason -and wisdom. Tjieji tlie Vayra-dliatn is the ^ wisdom not separated from reason, and it is that ^(^ \vhich benefits one's own self. The Garbha-dhatu ^ is the reason not separated from wisdom, and it , is that which benefits others. Again tlii Garhha- dhatu consists of the three tilings of the great meditation, wisdom and compassion, which are Buddba, Va.yra and Padma or lotus respectively. These tliree are technically called Tathagtaiiu- bhava(But?u-bu) or Buddha class,' Vafyranubhava (Kon-go-bu) or diamond class,' and Padmanubha- va Ren-ge-bu or lotus flower class. The Buddha class corresponds to the Tathagata Maliavairo- A-ana, (Dai-nichi Nyorai), meaning the perfection of enlightenment. The \'af/ra class represents the wisdom ])0ssessed by Vayra-sattvn, which wisdom; being iirm in nature can destroy all passions \y Do SHIN-GON-SHU. even though it lias been sunken in tlie mud of transQiigration for a very long time. The Paclma class represents the compa'ssion of Avalokitesvara, shoAving that there is the pure thought within all living beings, which is neither destroyed nor defiled throughout the transmigration in six states of existence, like a lotus flower in mud. The Va^'ra-dhatu explains the five kinds of wis- dom (see below), and consists of five classes. These are the Batnan-ubhava (Ho-bu)or 'gem-class' and Karmanubhava Katsu-ma-bu or ' action class, together with the three classes of the Garblia-dhatu. The Karma class means to accom- plish all the actions, and the Ratna class shows the unlimitedness of virtue and happiness within the perfection of Buddha's enlightenment. Moreover there is the Ma;?c^ala or circle of nine assemblies in the Ya(/ra-dhatu, which circle means jfclie perfectness. This Mandal-d is of four kinds, namely, 1. Mahama^^r/ala, the bodies of all the objects worshipped; 2. Samaya-ma?