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(c) The unimpeded state of six elements The shay^^-mahabhutas (Poku-dai) or 'six great elements ' are earth, water, fire, air, ether, and knowledge. These six exist everywhere, so that they are called Mahabhutas, or great elements. If they are divided among the Two Parts, the first five are reason, corresponding to the Garbha-dhatu, or Tai-zo-kai; and the last is wisdom, being the Viigvar dhatu, or Kon-go-kai. However, the reason and wisdom are originally not two; so that there is no knowledge besides the first five elements, and vice versa. So, if the sixth element vi(/?7dnn, or know- ledge, is divided .into five elements, these are as many kinds of wisdom, technically called Go-chi, or ' five- wisdom.' They are as follow: — 1. The Dharma- dhatu-prakr/t-(7?7ana, or Ho-kai-tai-sho-chi (^ thing- element- substance-nature-wisdom '), corresponds to 100 SNlN-GON-SfiU • the element ether, being the wisdom to become the substance of tilings. 2. The Adarsana-^iiana, or Dai-en-kyo-chi {' great-round-mirror-wisdom'), corre- sponds to the element earth; manifesting the images of all thino-s iust as iu the mirror. 3. The Samata- gnknn.^ or By o-d G-sho-chi(^even-equal-nature-wisdom') cot responds to the element fire, making no distinction between this and that, while looking at the things. 4 The Praty-aveksha7?a-<7?7ana, or ]\Iyo-kwan-zatsu- chi ('_vvell-looking-considering-wisdom')corresponds to the element water, being the wisdom that governs the act of preaching the Law and destroying doubts, and that distinguishes clearly what is right or wrong. 5. The Kr/tyanushf/mna-^/iana, or Jo-sho-sa-chi (^visdom of accomplishing what is to be done') corres- ponds to the element air, being the wisdom of comp- leting the good action of helping both one's own self and others. This comparison is however not per- manent. The unimpeded state of these elements one with another is compared with the rays of light of many different lamps. The six elements of Buddha are not hindered by those of unenlightened beings. Therfore Jihere is no being besides Buddha, atid no Buddha Jbesides being. Such is the unimpeded state of the six elements. (d) The Yoga or union of the three secrets (San- rnitsu-so-o). SNm-GON-SHU. 101 • The three secrets are the three actions of body, speech and thought. These are originally even and equal. Body is equal to speech, and speech is equal to thought. They all exist everywhere in the l)harma-dhatU; or element of things, and are called the three secrets even and equal to all Bud- dhas. Speaking briefly of the form of the Dhanua- dhatu, the appn-ent form of all things is that of the five elements; and it is the S3cret_of body. This form or body produces sound, and it is the secret of speech. This form has the power (Ko-no) and it is the secret of thought. These three secrets exist in thino-s both animate and inanimate. Therefore if the wind blows trees, waves beat rocks, and a man raises hands, moves feet, speaks and keeps silence, all are in the three secrets. Buljthese are the states understood by Buddha only, and not approached by an ordinary man; so that they are called secrets. Buldha taught ns the rules of Madras or seals and Mantras or True Words, etc., in order ta cause ignorant people unite with the state of Buddha. This is tiigjueaning of union (Yogal-^ It makes no difference between the -erjuiil' tliree secr.^ts of Buddha and the distinct' three secrets of beings. The three secrets are originally equal without distinction, but io-norant people make distinction of them falsely. Therefore Buddha adds his three secrets to those of beinsrs. This addition is however not that of two 102 SHIN-GON-BHU. different things. The nature of the secrets of beings are originally not different from those of Buddha's. But ignorant people do not know it. So Buddha teaches them to understand and meditate on this. Such meditation and understanding are those of Buddha, so that there' is the meaning of adding the thre:^ secrets of Buddha to the three actions of beings. If our practice is ripe in imitating the action of Buddha and becomes equal to the three secrets (^f Buddha, then there is the meaning of union (Yoga). It is said: San-mitsu-so-o-soku-shin-jo; or ^ Three secrets united, the present body bscomes (Buddha).' (e) The attainment to the pfate of Buddha by. the present body (Soku-shin-jo-butsu). There are three kinds of explaining this subject, viz, Ki-gu ('reason-completed'), Ka-ji (Sidding-hojding'), and Ken-taku ('apparent-obtaining'). The first is explained in the following word : The true form of body and thought of all living beings is the Mand-dla, or circle, of the Two Parts of Va^/ra and r4arbha- dhatu. • The flesh body is the reason of the first five elements; and it is th Garbha-dhatu ; while the thought is the wisdom of the sixth element, knowledge^ ^ and it is the Yaf/ra-dhatu. These wisdom and reason are originally completed in all living beings. This is technically called Ri-gu-soku-shin-jo-butsu, or 'the attainment of Buddhahood by the present body completed in reason.' SHlN-GON-SHtJ. 103 The second is to make the originally completed ^ Mi\7idahi or circle opened and manisfested hy the power of ^addin^y and holding ' (Ka-ji) of the three secrets. " . - The third is to reach the origin of one's own thouglit, obtain the Maw(iala, and attain to the final ^ _state of perfect enlightenment, after completing the practice of the three secrets. These three kinds of becoming Buddha are only difference iii explanation, and in reality they are one and no distinction. The virtue completed in one's self and not obtained from others is the character of the first ( Ri-gu ). The ignorant people do not know it, but can perceive it by the po\^er of 'adding and holding' of the Three Secrets. This is the second (Ka-ji). Tlie tliird is to complete the practice and become the perfectly en- lightened ( Ken-toku ). The above sketch is only an outline of the doctrine of this sect. If one wants to examine it more minutely, he has to read the three principal Sutras, Dai-nichi- kyo/ So-shitsu-ji-kyo/ and Kon-go-cho-kyo/ and also many works called Oi-ki, or ' ceremonial rules.' Besides them, there are several works written by Ku- kai, Ko-bo Dai-phi, who established this Shin-gon sect in Japan. ' No. 530. ' No. 533. ' No. 534. 104 ' CHAPTER IX. The Jo-clo-sliti, or Pure Land sect. 1. A history of the sect. ft/ Buddhism was first introduced into China from India, in 67 A. D. In 252 A. D., an indian scholar of the Trii)i^al'a, Sa???gliavarman (Ko So-gai) by name, came to China and translated the great Amitayus-siitra (Mu-ryo-ju-kyo)^ or Larger Sukha- vati-vyuha in two volumes. This is the first and longest of the three sacred books of this sect. This Sutra gives a history of the Tathagata Amstabha from the first spiritual impulses which led him to the attainment of Buddhahood in remote Kalpas down to the present time when lie dwells in the western world called Sukhavati (Goku-raku, or 'hap- py '), where he receives all living beings from every direction, helping them to turn away from confusion and to become enlightened. In 400 A. D., Kumara^iva (Ra-ju) came to China from the kingdom of Kharachar (Ki-ji) and produced a translation of the small Amitayus-sutra (A-mi-da- kyo) - or Smaller Sukhavativyuha in one volume. This is the shortest of the three sacrel books. It is tauglit in this Sutra that if man keeps in his memory the name of Buddha Amitabha one day or seven days, the Buddha together with Bodhisattvas will come ' No. 27. '-' No. 200; . JO-DO-SHU 105 and meet him at the moment of his death iu order to let him be born in the Pure Land Sukhavati; and that this matter has equally bean approved by all other Buddhas of ten different directions. In 424 A. D., Kalayasas (Kyo-ryo-ya-shn) arrived in China from India and translated the Amitayus- dhyana-sutra(Kwan-mu-ryo-ju-kyo}^ in one volume. This is the second longest of the three sacred books. An outline of this siitra is as follows rVaidehi, consort of king Biuibisara of Magadha, seeing the wicked actions of her son A^atasatru, began to feel weary of this world Saha (Sha-ba, or 'enduring'). /S'akyamu- ni then taught her how to be born in the Pure Land Sukhavati instructing her in tiie metliod of being born in that world, enumerating three kinds of good actions.