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Wlio could have thus established his doctrine, unless he were a holy person? Boku-so, an Kmperor of tlie T'ang or To dynasty, who reigned from 821 to 824 A. D., praised him with a verse. The Devas and Spiritual Leaders (such as Vaisrama??a or Bi-sha- mon) are said to have always guarded and praised him and offered him heavenly food ; so that if he had a doubt about any thing, the heavenly beings aiiswcrd his (piestions. Last of all, the ho- ly Bhiksliu Pindola (Bin-d/.u-ru) apjteared before "' ' No.JOSf. 26 lilS-SHU. him and })raised liiin, saying tliat Do-sen was the best man who had promulgated tlie Vinaya after Buddha. He is therfore worthy to be hououred and to be believed in by the learners of his doctrine. II. A history of the sect. During fifty years, the Tathagata /S'akyamuni preached the Vinaj-a, whenever any circumstance re- quired a rule of discipline After Buddha's enter- ing Nirvima, his disciple Upiili, sitting upon a high seat, collected or recited the Vinaya-pi^aka, wdiich is called the Vinaya of Eighty Kecitations (Ilachi- ju-ju-ritsu).^ In the first century after Buddha, there were five teachers in succession without any different views. Their names arc Mahakasyapa (Ma-ka-ka-sho); Ananda (A-nan), Madhyantika (Ma- den-ji); /Sa^zavasa (Sho-na-wa-shu), and Upagupta (U-ba-kiku-ta) After the first century, the faith- ful diverged into two, five, and twenty different schools each possessing the text of the Tripii^aka. Among the Vinaya-pi^aka of the twenty schools, four Vinayas and five /S'astras only were transmitted or translated into Chinese. The Vin;iya of the Eour Divisions (Shi-bun-ritsu),'' one of the four Vinaj^as, is the text of the Dharmagupta school, and has been translated into Chinese in sixty volumes (Kwan). This work was first recited by the Arliat Dharmagu- pta, one of the five disci ))les of Upagupta. The ~^mTii5. ' No", inf. KTS-SHU. 27 names of the five disclploa (or rather of their scliools) are Dharmagupta (Don-mu-toku), Sarvastivada (Sap- pa-ta), Ka<.yapiya (Ka-sho-bl), Mahi sasalca (Mi-slia- sokn), and Vastipntriya (Ba-so fu-ra). In the period of tlie Gi dynasty of the So family, 220-265 A. I)., Dharmakrda, or Ho-jf, began to teach the Vinaya in China ; and in 405, Buddhaya-9as, or Kaku-myo, first translated the fall Vinaya (Shi- bun-ritsn)/'^ under the Shin dynasty. of the Yo family. These are the dates of the transmission of the Vinaya in China. Sixty years later, there was a Chinese Vinaya -teacher named Ho-so; v/ho was well acquainted with the ]\Iahrisa?7Zghika-vinaya (Ma-ka-so-gi-ritsn)J^ But this Vinaya was not in harmony with that of the Dharmagupta school, wliich had been adopted in China ever since Dharmakala ; so that he began to teach tlie Vinaya of the Four Divisions instead of that of the Mahasa??/ghikas. From this time down to the To (or T'ang) dynasty which lasted from (JlS to 907 A. D., the Chinese Budlhists unanimously followed the Vinaya of the Dharmagupta school. This ma}^ liave been the result of the labours of IIo-so. But Do-sen Nan-zan Dai-shi was the founder of the Vinaya sect in China. Among his works, there are the so called Three Great Books of Vinaya (Ritsu-san-dai-bu), viz., 1. Kai-sho, or Commentary on the Silaor Morality, in eight volumes; 2. Gossho, ~'''No. 1117. " No. lUU " 28 PJS-SHU. or Commentary on fbe Karman or Action, in eight volumes ; 3. Gyo-ji-slio, or Record of the Daily Prac- tice, in twelve volumes. There is a catalogue of his works compiled by tlie Vinaya teacher Gwan-jo. . Do-sen was succeeded l)y the second patriarch named Shu, whose successor was Do-ho. The fif- teenth patriarch was Gwan-jo, who was accorded the laudatory name of Dai-chi (^ great wisdom'). He was a very learned man, and compiled a commentary on each of the Three Great Books of this sect. Thus the doctrine of Do-sen was greatly promulgated b}^ him, so that he may he called the re-founder of the Vinaya sect. Buddhism wa° introduced into Japan in 5.52 A. D. But two centuries passed bqfore the doctrine of Vi- naya was fully known in this country. In the reign of 8ho-mn (724-748), two Japanese priests, Ei-ei and Fu-sho, went to China, and saw the Upridhyaya ( Wa-jo, or Kwa-sho, i. e. teacher) Gan-jin in the Dai- myo monastery of Go-shu. The latter tlien coiisent- ed to their request to promulgate tlie Vinaya in the East. Gaft-jin together with Sho-gen and others (ughty in number, promised to come to Japan. They arrived here in 7.53, having unsuccessfully attempted the journey iive times, and having spent twelve years on the sea without a]^proaching Japan. In the foll- owing year, the Empress Ko-ken invited him to live in the Knstern Gn^at Monastery (l'o-d:ii-ji) in Nara, RIS-SHU, 29 the capital of Japan at that time, and intrusted hiin with the ordination service, teachins: tho SWa or moral precepts, accoiding to tlie Vinaya. Before this, the ex-]<]mperor Sho-nui, wliile still on the throne, had l)y the advice of the venerahle Ro-ben, caused a bronze image of VairoA'ana Buddha (Bi-ru-sha-na Butsu), the lord of the /S'ila-paramitti, or ]ierfection of morality, to be made, one hundred and sixty feet in height, and to lie installed in tho Eastern Great Monastery. After Gan-jin's arrival, l)Oth the ex-Emperor and his daughter, the reigning Empress, took the vow to practise the /S'ila of the Bodhisattvas (Bo-satsu-kai), ascending tho Kai-dan, or * /S'ila- terrace,' built of earth before the temple of VairoZ'ana. The Empress consort and the Prince Imperial as well as many hundreds of priests all fo- llowed their example. Afterwards, a separate build- ing of the ^ /S'ila terrace' (Kaidan-in) was built to the west of the temple. The earth with which this liigh terrace was formed, was that which had been used for the terrace of the Emperor; and this earth is said to be that of the ^/(^ta-vana-vihara (Gi-on-sho- ja) in India, and of ]\rount Shu-nan in China. The tliree stories of the ' /S'ila lerrace ' represent the Three Collective Pure /S'ilas (San-ju-jo-kai). There is plac- ed a tower abovo it, in which the images of /STikya- muni and Prabhutaratna (Ta-ho)"are enshrined; bwansi^ Ihr' oxcoll.Mit moaning of tho ono v<'hi'l' and 30 PJS-SHU. the deep sense of the secret Dharma-dhatii are inchid- ed in this doctrine. Therefore, if one takes the vow to practise the moral precepts on tliis terrace, he is said to heep the /S'ila of all the hidden and apparent doctrines. In 759, the Empress Ko-ken ordered Gan-jin to found a monastery called To-sho-dai-ji. The ' Si\ii terrace' Avas built therein, v/here the Empress took the vow. After this, both priests and laymen conti- nually follow her example. In 762, the following resolution was carried out by Imperial order : — A ' Siln terrace ' was built in two monasteries, Yaku-shi-ji in the province of Slii- motsuke and Kwanon-ji in Chiku-zen. The former was the i^lace of taking the vow to practise the /S'ila for the people of the ten eastern provinces; and the latter, for those of the nine western provinces. Both Phices, being in remote regions from the capital, a chapter of five monks was held in the ceremony. The people of all the other provinces received instruc- tion in the /S'ila-at the ' /S'ila- terrace' within the Eastern Great Monastery in Nara. A chapter of ten monks was regularly held there- There were these three Kai-dan, or ^ /S'ila terraces,' in Japan. This shows that how greatly the Imperial care was exer- cise for the sake of the people's religion. Gan-jin was a successor of two lines of patriarchs, called the lines of Nan-zan and So-bu. In the form- KIS-SHU. 31 cr, lie succeeded Gu-kei, who was the successor of Do-sen, Nan-zan Dai-shi. In the latter, the patri- archs were ITo-rei, Do-jo, Man-i, Dai-ryo and Gan- jin in succession. Gan-jin was, however, the first patriarch of the Japanese Vinaya sect. Pie belonged properly to the Nan-zan school, though he was equally a snccesor of the So-hu ; because he received instruction in the full /S'ila from Gu-kei, who did so from Do-sen. •32 CJIAPTKU IV. Tho H'jsso sliii; <)rl)liariu{i-lakha??a-sccf, i. e. the sect or scliool tiuit sliulies tlie nature of Dharnias or tilings (i. e. the Yoga school). I. A history of the sect. TIk) Talhagata (Nyo-rai) /SVikyamuni preached the clear meaning of the Iruth of the 'middle path' of the Vidya matia (Yui-shiki) or the *only knowledge' — the principle of the doctrine of this sect — in six Sutras, such as the Avatawsaka siitra (Ke-gon-gyoy Sandhi-nirmoA'ana-siitra ((Je-jiu-mitsu-ky o) " and others.