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; or Three Baskets (San-zo)of the Hinayana doctrine preached by the Tathagata. It is the work of an Indian named ITarivarrnan ('Hon armour '), a disciple of Kuraarila-bha^i^a ( ? Ku-ma-ra- da); who was a scholar of the Sarvastivada school (U- bu), and lived about nine centuries after Buddha. Harivarman not satisfied with the narrow views of his teacher, made selections of the best aiid broadest interpretations current in the several different schools of the Hinayana. Tharefore it is not certain to which school he originally belonged. Some say tliat it was the Bahu-.9rutikas (Ta-raon-bu), ohers that it was the Sautrantikas (Kyo-bu). others again say that it was the Dharuiaguptas, (Don-mu-toku-bu), or the Mahisasakas (Ke-ji-bu). All these different ver- sions are equally without proof. It is therefore better to consider the book indepently as simply eclectic and owning to unite all that was best in each of the Hina- yana schools. ' No. 1274 ~ 14 jo-jiTSU-snu. Again Ten-dai, Ka-jo and Knniara^/iva (Ra-ju) agreed in taking the /S'astra of this sect as that cf the Hinayana; and Ho-un, Chi-zo and Mon-hin, who were called the three great teachers of the Eyo dynasty (502-557 A. D.), took it as tliat of the Ma- hayana. These opinions are still one sided. The Vinaya teacher Nan-zan^ however, said that the doctrine of the /S'astra is the Hinayana, but that its explanations are applicable to the Mahayana also. This opinion would perhaps be right. The know- ledge of the author of the A9astra was so clear, that he was able to explain the deep meaning of the Tri- j)i^aka, and express the unreal character of all human knowledge as taught in the Mahayana. What is the best meaning of all the schools of the Hinayana, selected in the Satya-siddhi-sastra .^ It is of two kinds of emptiness or nnreality, an which as many kinds of meditation are established. The first is the Meditation on emptiness or unreality.- As an empty jar, there is not anything to be called Atman or self in the five Skandhns or collections (which constitute what we should call the conF"cious- ness of an intelligent subject). This is therefore the Meditation on the emptiness or unreality of Atman or self. The second is the Meditation on unselfish- ness. As the nature of the jar itself is unreal, all things in the five Skandhas are names only. This is the Meditation on Dharmas or things. Thus the JO-JITSU-SHtJ. 15 two kinds of unreality are explained, so that the meaning of the /S'astra are the hest of all those of the Hinayana schools. But as to the way of dispelling doubts for enlightenment, the most minute ones technically known as the Sho-chi-sho, oT the ^obsta- cles of those which are to be known/ or of the want of knowledge, are not removed. Only the obstacles of seeing and thinking, known as the Bon-no-sho, or the 'obstacles of passions,' are removed. These are the distinctions between the Mahayana and Hina- yana. In the Sarvastivada school (U-bu), the At man or self is said to be unreal, but the Dharmas or things real. Therefore in the doctrine of that school, the three states of existence are real, and the nature of the Dharmas or things are constantly in existence. But the doctrine of the Sat3^a-siddhi sastra explains the emptiness of the Atman and Dharma. It asserts that the past and future are without reality, but the present state of things only stands as if it were real.- That is to say, the true state of things is constantly changing, being produced and destroyed each Ksha?ia (Setsu-na) or ' moment.' Yet it seems as if the state of things were existing, even as a circle of fire seen when a rope-match is turned round very quickly. This is called the 'temporariness continued' (So-zoku- ke). Those which are produced by certain causes and combinations of circumstances are called the IS- JO-JITSU-SHtJ. Memporariness done by causes' (Fn-jo-ke). The names of things are ni;ide temporarily by the com- parison of this and tliat. This is called the ' tern- porariness of comparison.' Thus all things are tern- l)orary like 43nbbleS; so tliat they are empty and fleeting. To look npon living beings with the view of the above enumerated three kinds of temporariness is called the ^emptiness of being or self.' This is not the same as the opinion of the Abhidharma school on this subject; because in that school/ self is denied on the Skandhas only. Ignorant people and heretics do not know these two kinds of emptiness of the Atman and Dharma, and have the false idea of seeing and thinking, by which they suffer the rnisary of transmigration. If one understands the meaning of the two kinds of emptiness^ and practises the meditation on them, al his passions will be cured. This emptiness of the two kinds is not that of nature itself, but that by breaking or destroying the Atman or self and Dharma or thing. This is one of the differences between the Mahayana and the Hina- yana. Again it is said in the /S'astra that ^one can obtain enlightenment by one Satya (Tai) or ^ truth ' only; which is the Nirodha (Metsu), or 'destruction of pain.' This is the third of the four holy truths ^(Shi-sho-tai). It differs from the views of the Abhi- dharma school, which says that those of the three Yanas or vehicles of the /S'ravakas, Pratyekabuddhas JO-JITSU-SHU. 17 aud Bodhisa'tvas, see the truth in the same Way, and that they attain to the Path by understanding the four trutlis. Accordingly there are two ways of ex- plaining the title of tlie Satya-siddhi-sastra (Jo-jitsu- ron), or • Book of the perfection of truth:' The first is that it is called so, because it explains perfectly the true meaning of the two kinds of emptiness. The second is that it expounds the reality of the four truths. This is only an outline of this doctrine. 11. A history of the sect. According to the Kai-gen-roku," a Catalogue of the Buddhist Books compiled in the Kai-gen period, 730 A. D., Kumarar/iva translated the /S'astra of this Fchool, under the Shin dynasty of the Yo family, in 411-412 A. D. But the Nai-den-rokn/ another and t-arlier catalogue, compiled about 667 A. D. puts the date of the translation five years earlier, 406 A. D. The /S'astra is divided into sixteen or twenty volumes and two hundred and two chapters. When the translation was made, Kumaraf/iva ordered his-disci- ple So-ei to lecture on it; and all his disciples three thousand in number studied and expounded it. In the period of the So dynasty, 420-479 A. D., So-do and Do-ko each compiled a commentar}"; and tlie three great teachers already alluded to taught the doctrine of this school under the llyo dynasty, - No, 14S5. ■' No, 1483. 18 J5-JITSU-SHU. 502-557. Ho-kei compiled another commentary on the yS'astra in twenty volumes, under the Chin dy- nasty, 557-589, and was flourishing under the Zui dynasty, 589-618, and in the earliest period of the To dynasty, 618-907. But after Gen-jo's return to China from his famous journey to India, 629- 645, the doctrines of the Ku-sha and Ho-sso schools became more flourishing in China. Buddhism was first introduced into Japan from Korea in 552 A. D. Thirty years later, the Prince Inperial Sho-toku was born, who, when grown up, became a great promulgator of Buddhism. He studied the doctrines of the San-ron and Jo-jitsu schools, under the instruction of the Korean priests E-ji, E-so and Kwan-roku. Therefore, in his commentaries on the three Sutras Saddharma-puwc^arika (Hok- ke^), /S'rimala (Sho-man'-), and Vimalakirtti-nirdesa (Yui-ma*'), the Prince Imperial depends on the ex- planations of Ko-taku, who was a teacher of the Jo- jitsu school, and also a promulgator of the Maha- yana doctrine. In 625, E-kwan came to Japan from Korea. Like Kwan-roku who had already been in Japan, he was a scholar of the San-ron school. Before be left korea for Japan, he went to China and became a pupil of Ka-jo, the founder of that school. The doctrine of the Jo-jitsu school was therefore made known in Japan at the same time as that of the ~~No, 134. '~No75^."^N^l^6. JO-JITSU-SHU. 19 Saa-ron by Kwan-rokn ami E-kwan. For tliis reason, the Jo-jitsu school was liereafter ahvays a brancli of the San-roa. The scholars of this school always used a gi'eat commentary on the /STistra com[)iled by the Korean priest Do-zo in sixteen volumes. Besides this there are two other commentaries, the Jo-jitsu- jri-sho in 23 volumes, and the J6-jitsu-gi-rin in 2 vo- lumes.