English
The reason why the scholars of the San-ron especialiy studied the Jo-jitsu-ron is this, that Ka-ju, the founder of the San-ron school, constantly refutes the doctrine of the /S'astra in his works, in order to make the teaching of the Mahayana on emptiness or unreality clear. The two schools of the Ku-sha and Jo-jitsu have never become independent, the former being a branch of the Hosso, and the latter of the San-ron. Ku-kai, K5-bo Dai-shi of the Shin-gon sect, said in his last instructions that his followers should study the doc- trines of the Hosso ami San-ron. If so, they ought also to know the doctrine of the Jo-jitsu. At present, however, the San-ron school is already almost extinct ; how ranch less could the Jo-jitsu school continue to exist ? It is hoped that there may be a person, who thinks of this and renews th(^ study of it, in ord(^r to understand more clearly the distinctions of the Mahayana and Hinayana. 20 CnAPTEK III. The Eis-shii, or Vinaya sect. I. The doctrine of this sect. This sect was founded by the Chinese priest Dd-sen, Cho-sho Dai-shi, who lived on Mount Shu-nan at the beginning of the T'ang or To dynasty (G18-907 A.D.). He was well acquainted with the Tripi^aka, and es- pecially versed in the Vinaya, or discipline. He him- self practised the Vinaya, of the Dharmagupta school, according to the Shi-bun-ritsu\ or Vinaya of Four Divisions, and taught others by it. There is a work entitled Kyo-kai-gi, or ^ Rules of Instruction,' written by him for novices. In the preface to it, he says : *• If man does not practise the Dhyana and Samadhi (Zen-na and San-mai), i. e. meditation and contem- plation, he cannot understand the truth. If he does not keep all the good precepts, he cannot accomplish his excellent practice.' Tliis shows that the wisdom of meditation is produced by keeping the moral pre- cepts. Moreover the power of Vinaya or precepts also causes the Law of Buddha to exist long in this world. It* Buddha's doctrine continues to exist, there will be no calamity in the country, where the people can therefore get salvation. It is the root of all good things. Not only the men of the Ilinayana keep it, ' No. 1117. ^ '~ RIS-SHU. 21 but also thos3 of the mahayrina do so without any dis- tinctioa. Accordingly it is called the learning of the Mahayana in the /S'rinirdji-sritra (Sho-man-gyo)," In the Mahapra^/zTa-paramita-sastra ( Dai-chi-do-ron),'^ eighty parts (of the Vinaya recited by Upali on as many occasions in three months of the summer immedi- ately following Buddha's NirvaTza) are called the /S'ila-paramita, or 'perfection of morality.' There is no separate Samgha, or priesthood, consisting of Bodhisattvas, in the doctrine of /S'akyamuni. Those who are ignorant of the meaning of the doctrine do notpractise the precepts kept by the Hinayana, say- ing that they are men of the . Mahayana. Tliis is extremely wrong. Do-sen refuted this view in his works. In the Go-sho, or ^ Work on Action ' (Karman), he establishes three doctrinal divisions, • viz. 1. The School of True Dharma (Jippo [Jitsu-ho]- shu) i. e. the Sarvastivada school, by which Rupa (Shiki), or form, is considered as the substance of yS'ila, or morality. 2. The School of Temporary Name (Ive-myo-shu), i. e. the Dliarmagupta school, by which the substance of the /S'ila is considered neither to be form nor thought. The latter is therefore dee^^er in meaning than the former. 3. The School of Complete Doctrine (En-gyo-sim), ~ " No. 59. ^^iVo. 1169. ~ 22 RTS-SHU. i. e. tlie meaning of the two Sutras Sa(lclharma-pH?i- Jarika ( Hokke) ^ and the Mahaparinirva?^a (Ne-han), '* by which the temporary vehicle, such as the Hinayana, is determinately understood as the means to approach the true path. In the two Sutras above mentioned, the three Yanas or vehicles are admitted, yet they are after all altogether put into one vehicle, i. e. the Mahay ana. This is technically called Kai-e, literally, 'opaning or admitting and uniting.' Do- sen depended on this principle, and lei his disciples to the Complete Doctrine. This is the characteristic of the Vinaya expounded by him, and it is the teach- ing of the Vinaya sect in Japan. Although the Dharmagupta- vinaya (Shi-bun-ritsu) of the Hinayana is used by the sect, the doctrine itself is complete and sudden (En-don) in its cha- racter, without any distinction between the larger and smaller vehicles, as well as the three learnings (San-gaku) of morality, meditation and wisdom. It is very high and very deap being the same as the true nature (Jisso) explained in the Saddharma-pu?ici?arika- sutra (Hokke),'* or permanence (Jo-ju) as explained in the Mahaparinirva^ia-sutra (Ne-han),' and the Dliarma-dhatu (Hokkii), or ' gtate of things,' in the Avata??isaka-sutra (Ke-gon).'' The Vinaya of all the different schools may equal- ly be said to have the meaning of Kai-e already "^' No, isJT'^msTiiSAii^' NosTst^s. KIS-SHU. 23 explained. Why did Do-sen select the Dharmagu- pta-vinaya only, in asserting that meaning ? Because this Yinaya has been always used by t^e Chinese Buddhists from olden times. It is the Vinaya of the School of the Temporary Name (Ke-rayo), sur- passing that of the School of True Dharma (Jippo). Moreover there is a convinience in establishing the doctrine whicli unites both vehicles, as this Vinaya is equally applicable to the Mahayana, though it origi- nally belongs to the Hinayana. For this reason, Do-sen taught the excellent morality of the one vehicle of completion, without separating it from the Dharmagupta- vinaya. The three doctrinal divisicnis above enumerated are made chiefly in connection with morality, but at the same time include the doctrines of meditation and wisdom. Besides these, Do-sen divided the whole doctrine of the Tathagata (Xyo-rai, i. e. Buddha) into three parts, namely : 1. The Doctrine of the Emptiness of Nature (Sh5- ku-kyo), which includes all the Hinayana teachings. 2. The Doctrine of the Emptiness of Form (So-ku- kyo), which includes all the shallower teachings of the Mahayana. 3. The Doctrine of the Completion of the Only Knowledge (Yui-shiki-en-gyo), which includes all the deei)er teachings of the Mahayana. These divisions i re made in connection with the 24 RIS-SHU. doctrines of meditation and wisdom, including the morality taught hy Bnddha during his whole life. Now the Vinaya of the Fonr Divisions (Shi-bun- ritsu) is a part of the Doctrine of tlie Emptiness of Nature. But Do-sen judged it from his own thonght as the Doctrine of tlie Completion of the Only Knowledge, because the tbrea learnings of morality, medit:ition and wisdom (Kai-jo-e san-gaku) are in fact completly reconciled to each other (Ennyu-mu-ge). Though he made tlvese several divisions, yet he took nothing but completion and quickness as the princi- ple of his doctrine. This is his excellent view. Moreover, if the learning of SiVa, or morality of the Doctrine of Completion is spoken of with regard to reason, any Sila. includes the Three Collective Pure /S'ilas (San-ju-jo-kai), viz., 1. tlie Sila of good beha- viour, 2. the /S'ila of collecting or holding good deeds, 3. the /S'ila of benevolence towards living beings. But, if it is spoken of wdth regard to form, there are twowaysofreceivingit, viz. thoronghly and partially Keceiving it thoroughly (Tsu-ju) is to receive the There Collections above enumerated. Keceiviii": it partially (Betsu-ju) is to receive only the first of the Three, viz., the Sila, of good behaviour. Now the doctrine of /S'ila of Completion in Meaning (En- i-kai) established by Do-sen, is the latter kind of receiving by a Bodhisattva. In this doctrine, there, is an action called Byaku-shi-kom-ma, or Ichi-byaku- iiis-SHtJ. 25 aiiii-koni-iiiii, literally, ' once stating (his wish ami) thrice (repeating) an action or karman.' That is to say, one who wishes to receive /S'ila has to state his wii^h bepore a chapter of monks, and then three times he repeiats tho karmava/jana, or ritual, which his teacher tea(-hes him. After that, he receives the /S'ila of the Bodhisattva. This is what is called ' Re- ceiving thoroughly,' At present, therefore, the learners of the Vinaya sect prepare both forms of Eeceiving thoroughly and partially ujion the ceremonial platform (Dan-jo), and keep the aSiIh, according to the Vinaya of the Four Divisions (the Hinayana-vinava) and the Brah- ma-^/ala-sutra (Bon-mo-kyo, i. e. the Mahayana- vinaya)J The terms 'lieceiving thoronghly and partially' originated in the Hosso sect,and they were adopted by Dd-sen in the niost active sense.