"TRANSLATION

Okinano fumi THE WRITINGS OF AN OLD MAN BY TOMINAGA NAKAMOTO

Translated by KATO SHUICHI

QKINA NO FUMI CAWritingsofan OldMan) is oneof the two major works of TominagaNakamoto, and is moreimportant than the other, SHUTSUJO KOGO, in thesense that the former discusses the Three Teachings and covers the whole intellectual worldof the author. Thus it is theonly source now available to indicatethe contents of the lostbook, SETSUHEI, andto explain what he believed inas theWay of Truth.SHUTSUJO KOGO is concernedina verydetailed way only with ; One might say OKINA NO FUMI is moreinteresting in methodology, while SHUTSUJO KOGO is morecomplete as a historyof Buddhist doctrines. Thetext used for our translation isone included inNIHON JURIN SOSHO, kaisetsubuII, TjyJtosho kankokai, Tokyo, 1929. Thenotes to the text are by no means complete. As the text is a sortof general survey of the bistoryof Shintoist, Buddhist, Confucian doctrines, it is practicallyimpossible to explain everythingforthe general reader. Although some details are given about certain points, most ofthe notes are brief,especially when the relevant information caneasily be obtained from wellknown dictionaries orreference works in English.

MAUTHOR' S INTRODUCTION THESE writings,said to be thework of a certainOld Man, have been made availableto me by a friend.Even in thisworld of decay there still seems to be one wise old man.He emphaticallyexpounds the theorythat there is the Way of Truthbesides the Ways of the ThreeTeachings: Buddhism, and Shintoism.In thebelief that a personwho behavedin accordancewith what he sayswould never make mistakes, I have thoughtof lendingthis Old Man my support.I asked my friend the name of this Old Man,but my friend did nottell me, sayingthat he himselfdid notknow. There was nothingI coulddo aboutit. The Old Man musthave been like those who existed in ancienttimes, living in seclu-

This content downloaded from 128.235.251.160 on Fri, 26 Dec 2014 02:31:12 AM All use subject to JSTOR Terms and Conditions TRANSLATION. KATO, "Okinano fumi" I95 sion,freely speaking their minds. With the idea thatit wouldbe instructivefor myown family and mightbe passedon to otherpeople, I havecopied the whole frombeginning to end. Gembun3rd year (I738), eleventhmonth. Tomo no Nakamoto.

CI IN THE present-dayworld, Buddhism, Confucianism and Shintoism are regarded as theThree Teachings representing the threedifferent countries, India, China andJapan, respectively. Some people think that those Teachings must converge at theend; otherscriticize each otherdisputing what is genuine.However, the Way whichshould be called theWay ofall Ways is a differentone, and none of theWays of the ThreeTeachings is actuallyin accordancewith the Way of Truth.In anyevent, Buddhism is theWay of India, Confucianism is the Way of China,and sincethey are of other countries, they are not the Way ofJapan. Shin- toismis theWay ofJapan, but sinceit is ofother times, it cannotbe theWay of thepresent-day world. The Waymust be inprinciple the Way in whatevertime in whatevercountry, but it is essentialfor the Way of all Waysto be practised. The impracticableWays cannotbe consideredas the Way of Truth.And it is impossibleto practisethe Waysof the ThreeTeachings in present-dayJapan. cii THE Buddhistsare supposed to trainthemselves and try to convertother peo- ple by learningeverything from India, but thereis no exampleof anyone in Japan who has everpreached in Sanskritor masteredthat language, let alonetried to do everythingjust as in India,from household utensils to the constructionof buildings.In India,it is politeto exposehalf the body and press the palms togeth- er; it is consideredgood manners to showknees and thighs.A passagein a sutra says: "anklesand kneesopenly exposed, only genital organs concealed." Thus thingsthat people here hide as uncleanare permittedto be exposedopenly., The Buddhistsshould not hesitate to do all suchthings!

If evenmy own words are regarded as uncleanin anotherplace, it wouldbe permitted,not to put them into practice. If evenwords that are not mine are re- gardedas cleanin another place, it isnecessary toput them into practice."2 Thus Buddhahimself did not teach that you should change all thecustoms ofyour own countryto imitateIndia. It is thusnot in accordancewith Buddhism itself that

1 Ka-sbitsu-rogen-on-ba-zJi * in the two aspectsof Nyorai (Tathagata). textshould be readka-shitsu-rogen-me-on-zJ MAff$ 2 The source of this quotation has not been I &A. Thispassage refers to one of the thirty- identified.

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JapaneseBuddhists are doing what is notfitting in thiscountry by trying to imitateererything Indian. The old Manhated them and made fun of them in this chapter.

CM SINCE meatdishes are regarded as an importantfood in China,Confucianists shouldkeep cattle and sheep which as a rulehave to be madeinto meals. The menu too has to be set withreference to whatis writtenin the "InnerRules" ofthe "Bookof Rites." At a weddingthey should perform the ceremony of "Calling on the Bride'sParents."3 At religiousceremonies effigies have to be put up. As regardsclothing, the Chinese costume should be usedand forthe head the Con- fucianisthat4 should be worn.It is not Chinesestyle to wearordinary formal dresswith a smoothhairdo. Confucianists should use Chinesepronunciation for Chineseideographs. As thereare variouspossible pronunciations, they should learnthat of the countryof Lu ofthe Springand AutumnPeriod, and as there are manykinds of ideographs they should use onlythe ancienttype, Chu type and tadpoletype.5

Thereis thesaying: "Ifollow the barbarians when I go tothe barbarians," or another:"It isgood manners tofollow the popular customs," oragain: "King Tu strippedto the waist when he entered the country of naked people."6 Indeed eren theConfucianists didnot say that the customs ofthose countries hare to be changed toimitate China. It isthen not in accordance with true Confucianism thatJapanese

3 Shingeitit: oneof the six rites at wedding, Dynasty.The namekato no sho, literally tadpole- mentionedin the"Book of Rites,"in whichthe likewritings, is obviouslydue to thetadpole-like bridegroomvisits the bride's parents to bringher shapeof the characterswritten with lacquer on awaywith him. piecesof bamboo during the Chou Dynasty. It is 4 Shin-i;*: everydaycostume for Chinese inaccurate,however, to attributethis type of gentry.Shbho -**: a ritualhat, originally of the writing,as theChinese tradition after the Three Yin Dynasty,used by Confucius,and laterpop- Kingdomsdoes, to anyparticular period of time, ularamong Chinese Confucianists. becausethe charactersnever had tadpole-like 5 Kobun,chubun, kato no bun -tX; f I X: shapeswhen they were inscribed on thestone and kobun,or ancientforms of writing, includes koko- notwritten with lacquer. These archaic types- tsubunIf *,X, writtenon tortoise-shell oranimal ancient,chu and tadpoletypes-were already out bones,the oldest of Chinesecharacters from the ofuse duringthe Han Period;sh5ten (also called Yin Dynasty;and kimbun1X, inscriptionson simplyten X, andrei -), firstintroduced during bronzevessels from the Yin and ChouDynasties. theHan Period,were always used, but onlyfor The namechubun derives from Shi Chu t , (in specialpurposes in thelater periods; the common ChineseShih Chou), who is supposedto havein- typesof writing in post-HanChina and inJapan ventedin the late Chou Perioda new typeof are kai*, gyo4i and so *, whichare quite dif- characters,chubun (also called daiten A-X) in con- ferentfrom the archaic types. trastwith shdten .1 . whichwas introducedby 6 Sourcesof these sayings not identified. Ri Shi _1$f(in ChineseLi Ssu) duringthe Ch'in

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Confucianistsaredoing what is alien ? thiscountry, trying in ererything toimi- tateChinese customs. tIV IN OLD Japanit was goodmanners for people to saluteeach other four times, turningto each otherand clappinghands. Food was servedon an oak leafas a dish.At timesof mourning songs were sung, people wailed over their loss, and whenthe mourningwas overthey went out to theriver to performthe purifi- cationrites. People who learnShintoism must practise these things, every one ofthem, exactly in themanner of ancient times. Since the goldor silvermoney we use nowadaysdid not existoriginally in the age of Gods, thosewho learn Shintoismwould do well to throwit away and makeno use of it. Also,since our presentstyle of dress,called gofuku, has been takenover from the Chinese countryof Go,7 it wouldbe properfor them not to wearit. As forwords, they shouldthoroughly memorize the old expressionsof the age of Gods and say kazofor father, iroha for mother, sere for you, shiraha for dress, haha for snake and atsushireru8forsick; they should call everything in a differentway and givethem- selves namesof a differentkind such as so-and-so-hikoor so-and-so-hime-no- mikoto.

Shintoismmay forbid us to changethe originally left-hand thing to the right- hand,the right-hand thing to theleft-hand; but does not really ask for a total changeof the present manners tothe ancient ones. It wouldnot be in accordance withShintoism itself to imitatethe ancient times in ererythingand behare in a strangeextraragant way as Shintoiststoday are doing.Lord Minister Nono- miya9is saidto hare once declared that Shintoism today is notreally the hWay of Gods,but mere rituals for Gods. Indeed those WVays in the world today are all a triflingbusiness ofritual, either Shintoist, Confucianist orBuddhist. TWithout this"Writings of an OldMan" andthe words of the Lord Minister, I myself mightnot hare grasped this point.

7 Go-koku*- @ : thestate ofWuin central China irone elder(brothers or sisters) of theWarring States Period. Japanese word go- iroto younger(brothers) fuku-A- literallymeans clothing from the country iroha mother(of the extended family) ofGo. Serehere is perhapse g in Manyd-shi(Vol. xiv), 8 The wordkazo may not be veryold; givenin meaningsecond person masculine probably used Yin-ken-kias 4JTt; in Wamyo-shoas hat. Accord-in theKant6 region. The wordsshiraha and haha ingto Matsuoka Shizuo (Nihon kogo dayjiten, i929), appearin Kogo-shii.Atsushireru derives probably theword iro indicates an extended family, ofwhich fromatsushiru which means "to becomeserious" themembers are: referingtoa disease. irose men 9 Nonomiyasaish6 Sadamoto ky6 a % 4 iromo women tAuj (A669-I77)

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CV WHEN I describematters in thisway, rToUmay feel that I am distortingthe factssarcastically. However, in learningthose Ways, we areexpected to do such things.Let metake an example.It is noteasy to learn and imitate even the manners ofa countryonly five or tenri away; and there are very few people who remember recentevents of only five or tenyears ago. Needlessto say,it wouldbe foolish, almostimpossible, to introduceChinese or Indian customsto Japanand to imitateexactly the mannersof the age of Gods in thepresent-day world. Even ifit werepossible, the people here would not see anysense in it. None ofthese threeTeachings is the Way of Waysnow in Japan. As theimpracticable Way is notreally the Way, the three Teachings should be consideredincompatible with the Way ofTruth.

C VI WHAT IS the Way which shouldbe followedas the Way of Truth in present-dayJapan? We shouldsimply strive in all mattersfor what is ordinary; shouldbe ofupright heart and rightconduct in ourevery-day activities; should speak quietlyand behavewith restraint; and thosewho have parentsshould servethem well.

Theold Man himselfcomments: See theRokkJhai-kyo, which preaches em- phaticallythe Fire Human Relationships.10 These are regarded as importantby theConfucianists, andmentioned also in theCode on Shintoism.11 Thus the Way of Truthis indispensableto the three Teachings too.

If you havea master,you mustbe devotedto him.If you have children,you mustteach them well. If you haveretainers, you mustgovern them well. If you have a husband,you mustfollow him well. If you have a wife,you mustlead herwell. If you have an elderbrother, you mustrespect him well. If you have a youngerbrother, you musthave compassionfor him. As forthe aged, you musthold themdear; as forthe young, you mustcare for them. Do notforget

10 9-iA4+-ik:abbreviationofShikarao-ropp6rai-ky6 Wen Kung,Part I. The passagein questionis I' 4StLff, ((igalovdda-sitrain Sanskrit; translatedby JamesLegge as follows:"between ingalovdda-suttain Pali) whichexplains the virtues fatherand son, there should be affection;between forthe lay believers. The fivehuman relationships sovereign and ministers,righteousness; between mentionedhere are roughlyof the same kind as husbandand wife,attention to theirseparate thoseadvanced by Menciusexcept that the rela- functions;between old and young, a properorder; tionshipbetween old and youngof Menciusis betweenfriends, fidelity." herereplaced by that between master and servant. 11 Yin-ryoP4-: abbreviationofjingi-ryo riP4A Gorin4A*: thefive human relationships, regarded the code concerningheavenly and earthlygods, widelyas thebasis of Confucianist ethical codes, whichis a partof the Taih6 Code T4 (70I mentionedin theBook of Mencius,Book iU, T'eng A.D.).

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yourancestors; do not neglectthe intimate atmosphere of yourhome. In your dealingswith people, be perfectlysincere. Forbid yourself vile pleasures and have esteemfor superior people. Do notdespise the foolish. In general,put yourselfin otherpeople's place and do notdo anythingbad to thenm.Do notbe bitingand sharp;do notmisinterpret people's intentions or be obstinate;do notbe forceful andimpatient. If you are angry, be so withinreason, and if you are happy, do not lose controlof your feelings. Do notbe excessivein yourpleasures, or abandoned in yourgrief. Whether you haveenough or not,consider your lot as goodfortune andbe contentwith it. Whatyou shouldnot take, do nottake even if it is just a trifle.If somethingmust be givenup, don'tbegrudge it, evenif it meanslosing highoffice in yourcountry. Clothing and food,good or bad,let thembe accord- ing to yourstatus, do not be extravagant,or miserly,do not steal,or deceive others,do not lose self-controlby drinking,do not killa personwho means no harm,be prudentabout your nourishment. Do noteat whatis bad, do not eat much.

TheOld Man himself comments: The Tugal2 pointout that when death occurs whileone has not yet exhausted life, there are nine kinds of causes for death: first, a mealexceeds the proper amount, second, one eats at theimproper time, third, one h.as notdigested before one eats again, etc. The Confucian Analects'3 also say that one shouldnot eat, when the cut is not right, or when the time is not appropriate, orin excessiveamounts. All thisindicates an insightinto the Way of Truth.

Ifyou havetime, learn the arts which are beneficialfor yourself, and be eager to becomewise.

Theold Man himselfcomments: The Confucian Analects14 say: " Whenhe hastime and opportunity, afterthe performance ofthese things, he shouldemploy themin politestudies." In theVinaya15 also: "In orderto know the order and gradatiotn,history should be studied. The young bhikshus are permitted tostudy alsoarithmetic." These are also based on the insight into the Way of Truth.

To writewith present-day script, to speakpresent-day language, to eat pre-

12 ?4r: abbreviationofthe Tuga-hiji-ron j'fljrI 15 Ritsu4: a seriesof sutras concerned with the ATI*, or yogdcdrabbimi,which describes in forbiddendeeds and punishmentsfor Buddhist detailthe practice of yoga. monks.A volumeconsists usually of the three 13 TheAnalects, Book x, HeangTang. parts:pratimoksa onprohibitions and punishments; 14 TheAnalects, Book I, HsuiehErh. Quoted from skandbaon regulationsof monastery life; paripdra, JamesLegge's translation. appendix.

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sent-dayfoods, to wear present-dayclothes, to use present-dayutensils, to livein present-dayhouses, to followpresent-day customs, to respectpresent-day rules,to minglewith present-day people, not to do the variousbad things,but to do whatis good,-thatis theWay ofTruth, that is theWay which is practi- cablein present-dayJapan.

All thesethings have been often discussed in thebooks of Confucianismand Buddhismand need not be emphasized over again. But the old Man broughtthem up afreshin hisown way, discarding the useless things, indicating straightfbr- wardlythe WVay of Truth.His aim is indeedpraiseworthy.

Cvii Now thisWay of Truth has not come from India; it hasnot been transmitted fromChina; it is not somethinginitiated in the age of Gods whichwe should learntoday. It hasnot come from heaven; has notrisen from the earth; it is con- cernedonly with people here. If you behaveaccording to it, otherpeople will be happy,you yourself will feel at ease,and thingswill always be easyto manage withoutdifficulties. On theother hand, if you do notbehave according to it, people will hateyou, you yourself will feelill at ease,and whatever you do, difficulties andobstructions will just increase.Therefore it willnot do notto behaveaccord- ing to it. All thiscomes from what is normalfor people; it is not something workedout artificiallyfor temporary application. Thus allhuman beings who are bornin thepresent world, including even those who arelearning the three Tea- chings,would not manage to live througheven one singleday withoutthis Way ofTruth.

(VIII THUS it appearsdifficult to abandonthe Way of Truth and advanceany otherWay. Buddhatherefore taught the Five Commandmentsand Three Vir- tues:16he calledgreed, anger and stupiditythe Three Evils; he recommended, as one of theThree Blessings,17 to cultivatepiety for father and motherand to

16 GokaiAA,: prohibitionof killing,stealing, sings,are explainedas requirementsfor being lasciviousness,lying and drinkingintoxicating reborn in theWestern Paradise, in theKammuryo- liquor.7izen +-h: no violationof the Ten Evils ju-kyo(V,&ik4*X; no Sanskrittext is known; (jiiaku +h.): killing,stealing, lasciviousness, literally, How-to-see-Amitabha Sutra). lying,deceiving, talking nonsense, greed, anger, Accordingto the Kammuryoju-kyo,the sefuku maliciousness. consistsnot only of "cultivating piety for father 17 Sanfuku_fi: theseare stfuku -ffA, or good andmother and serving with respect the teachers," deedsin the worldlylife; kaifuku Au', or good but also of "being benevolentwithout killing deedsin themonastery life; gyjfuku 4-i , or good anycreature and practising the Ten Virtues(See deedsin thereligious life (according to the Maha- notei6)." The quotationin the textis notex- yanaDoctrines). These three good deeds, or Bles- actly"one of the Three Blessings," but half of it.

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serveteachers with respect. He also taught,as theteachings of all Buddhas,that one mustnot do evil,but respectand practiseeverything good and purifyone's ownmind.18 Confucius also taughtpiety, brotherliness, loyalty, tolerance, trust, benevolenceand reverence;called knowledge, human-heartedness and courage the Three Virtues,19preached to censureanger, to haltdesire, to revisefaults and to convertoneself to goodness.20He saidalso "The superiorman is satisfied and composed;the meanman is alwaysfull of distress."'21The Shintoistsalso urgeone to be clean,simple and upright. These are all the best wordsof each Teaching,advocating about the same thingswhich are not at all wrong;these are all in accordancewith the Way of Truth.Then even thosewho learnthe Three Teachingscould be regardedas the followersof theWay of Truth, but only if theyunderstand those Teachings in thisway, not doing anything wrong or strangeor extravagantin theirliving in thisworld with other people. cix BUT hereis theargument of the Old Man: it is a generalrule that, from an- cient times,those who preachedthe Way and establishedthe doctrineshad alwaystheir ancestors to whomthey attributed the authenticityof theirWay and doctrines;they tried always to go furtherbeyond theorists who preceded them.And people in latertimes have always been confused because of their failure to recognizethis.

? X ?AKYAMUNI regardedthe Six Buddhasas his ancestorsand, with the memoryof Dipamkara,22 preached the overcoming of life and death.In thisway he surpassedthe previousnon-Buddhist teachers who had regardedthe Devas as theirancestors and preachedre-birth in the Heavensthrough them. All the earliernon-Buddhists also surpassedtheir predecessors: the "neitherconception nor non-conception"23theory of Udraka-Ramaputra,ahead of the "conception

18 This kindof statement is repeatedin many 0,,jAs, literally"Buddha brilliantas torch." sutrasalthough the specific source of the quota- ?akyamuniis saidto havemade reverence to this tionhas not been identified. Buddha,Dipamzkara, who appeared to himduring 19Santoku _t4A: these are chi Ao, jin V-,yu # hisperiod of self-training. (knowledge,human-heartedness, or benevolence, 23 Hi-hi-so1At #1XQ: obviously an abbreviation of courage,respectively), mentioned as the Three hi-so-hi-hi-so#Lk #I L.i, literally"No conception, Virtuesin The Doctrineof the Mean (t1 ). not no-conception,"translated from Naivasaii- 20 Sourceof quotation not identified. jninasagjidyatana. Buddhism often dis- 21 TheAnalects, Book via, Shu Erh. tinguishesthe threeparts of the world:yokukai 22 Roku-butsu4,A: gakyamuniand the Six tM~(the world of desire); shikikai L* (theworld Buddhaswho are supposed to havepreceded him of things);mushikikai * I (the worldof no arecommonly known as the Seven Buddhas (shichi- things). This last in turnis supposedto consistof butsuAcII). NentJ,$*:: abbreviationofnent6-butsu, the four Empty Places called shi-kusho 'u1 _tt or*

This content downloaded from 128.235.251.160 on Fri, 26 Dec 2014 02:31:12 AM All use subject to JSTOR Terms and Conditions 202 MonumentaNipponica, xxri, I-2 of non-exsitence(neither things nor knowledge)"theory of Alara-Kalama,the latterahead of the previous"limitless knowledge" theory, which in turnwas in advanceof the precedingtheories of "emptinessof things"or "Mahe9vara Heaven."24It was in thisway thatthe non-Buddhist teachers distinguished the thirty-twoHeavens. As forBuddhism, the Manj'gurischool compiled the GrandVehicle sutras, Mahaprajn-aparamita,anddeveloped the theory of "emptiness,by surpassingthe Kagyapaschool who had preachedthe "Existenceof things"with theirSmall Vehiclesutras, Agama.25 It was by surpassingthe "emptiness"theory that the Samantabhadraschool produced such sutras as theLotus sutra, Sandhimirmocana and others,and advancedthe "Not Emptinessbut Being-as-such"theory,26 at-

*caturarupa.According to Gusha-ron(1&>, ;4 - of Mahes'vara,who is said to have attributedthe AL),these four Places are: originof all thingsto Heaven. Integratedinto the (a) Kilmuben-shosti?L4t orkil-sho kLZdkj an- Mahayana Buddhism,Mahes'vara is regardedas antdyatana.Kimuben-sho means literally"place of a God whopresides over the highest of the eighteen limitlessemptiness," interpreted as a stage of Heavens of the shiki-kai(see note 23). Since the meditationon the limitlessemptiness escaping shiki-kaiis just below the mushiki-kai,the highest fromthe worldof things. Heaven ofthe former (i.e. theMahes'vara Heaven) (b) Shikimuben-shoAlkn; or shiki-sho-t, comes immediatelybelow the lowest part of the VJ7ijndnatdyatana.Shikimuben-sho means literally latter,the place of "emptinessof things." "place oflimitless knowledge," suggesting a stage 25 Man-jsuri,Monju X*1: a Boddhisattvaclose- ofmeditation of the limitlessknowledge, escaping ly connectedwith a group of sutras,Mabdpra- fromthe emptiness. jffdpdramitd,who appears oftenin the Mahayana (c) Mushoyu-shoSfr f4kt,Z kincdnydyatana.Thisiconography as one of the two Boddhisattvasac- meansliterally "place ofno existence,"interpreted companying Sakyamuni. Mah5prajfidparamitia, as a stage of meditationwhich should surpass the Hannyano taUiC A XZ- At: Hannyameans wisdom, previoustwo stages; "no existence"here refers prajna; TaUiymeans Grand Vehicle, but hereimplies to both thingsand knowledge. Taij6-ky6,sutras of the Grand Vehicle. Hannyano (d) Hiso-bi-biso-sbo,#LA#" AfL*" t. Naivasanjna- taij6 indicates Daihannya-haramitta-ky6,Mahapra- nasa#jifdyatana.At this stage the threeprevious j0dpdramitd,which includes i8 sectionstotalling stagesof meditationare discarded(no conception about 6oo volumes.Emptiness, kg s: siinyatain in mind), but it cannotbe said that thereis no Sanskrit.Kasyapa, Kash6 iA~t,: one ofthe tendis- conception(not no-conception). ciples of gakyamuni.Existence of things,yii ;f: 24 Udraka-Rdmaputra* rte (transcribedalso as bhava in Sanskrit,meaning existence or being. --tt A, it, etc.) is supposedto be one of Agama, agon Mb-: the whole set of the Small thenon-Buddhist teachers with whom gakyamuni Vehiclesutras. discussed philosophicalproblems before his en- 26 Samantabhadra,Fugen *%, (or Fugon): lightenment.Conception ofnon-existence, mushoyi- a Boddhisattvaconnected with the Lotus Sutra; sho * Rj:: See note 23 above. Aldra-Kdldma in the iconographyaccompanying Sakyamuni qF (transcribedalso as Mi ft f, M i , etc.) togetherwith Monju. Sandhimirmocana,Hokke is supposedto be one ofthe non-Buddhist teachers shimmitsuk * gT-: abbreviationfor the two sutras withwhom gakyamuni discussed philosophical pro- Myohj-renge-kyo,or Saddharmapun.darfka (known in blemsbefore his enlightenment.Limitless knowl- English as the Lotus Sutra) and Geshimmitsu-kyo edge,shiki-sho ,4;: See note23 above. Emptiness W!;A t, or Sandhimirocana."Not Emptinessbut ofthings, ks-sho f?4;: See note 23 above. Maheg- Being-as-such"theory, Fukiu jisso T; l tJ4: Fuku- vara Heaven,jizai-ten- 4 k: Chinesetranslation is the negationof ku- (see note23); 7isso(dharmat*

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tributingit to Buddha'steachings during forty odd yearsafter his enlightenment. Then thosewho compiledthe Ganda-vyUha27sutra claimed that it represented Buddha'steachings during twenty-seven days after his enlightenment,illumiat- ing theworld as thesun overthe mountains, and thusexcelled all othersutras. Afterthat those who compiledthe Mahdparinirvdna28sutra regardedtheir sutraas aboveall others,pretending that it recorded?akyamuni's teachings on thevery day ofhis nirvana:the essenceof the milkof Buddhism.The esoteric Buddhismof Vajrasattva based itself on Mahavairocana,assigned the eighth and ninthrank to the Lotus sutraand Ganda-vyuihasutra respectievely,called all Sakyamuni'steachings simply "conventional teaching."29 This means one step ahead throughdetachment from all otherdoctrines. In the sutraspreaching "suddenenlightenment"30 there is a statementthat all disturbing conceptions dis- appearof themselves,no idea remainsin the mind,that is enlightenment;in theZen sectthere is a sayingthat all sutras,teachings of fortyodd years,are nothingmore than toilet paper. This meansone stepahead throughdestroying all otherdoctrines. Withoutknowing this, Bodhiruci (in orderto explainthe existenceof dif- ferentsutras and doctrines,)said thatthe same word of ?akyamuni sounded dif- ferentlyto differentears; T'ien T'ai Chih-i31nmaintained that gakyamuni changed his teachingsfive times in hislife according to theconvenience of circumstances; Fa-ts'angHsien-shou32 explained that the people interpreted the sameteachings

*or bhbta-tathtadin Sanskrit) means the truth, ventionalinterpretations ofthe truth for the non- being-as-such,emphasized by the Mahayana trainedlay people. Schoolin contrastwith the three principles of the 30 Ton-buno kyj ff I* o)k: thesutras preaching HinayanaSchool: no permanence, noego, nirvana. tongo0I It, suddenenlightenment, as against zengo 27 Kegon*A: abbreviationof Daihbk6butsu-*tJr{W, gradual enlightenment. kegonkyj*4-;A&k. 31 Bodhiruci,Bodairushi $-A- : a North 28 NehanAM,: abbreviationof k4U2**, Indianmonk, who came to NorthChina (Wei) at Daihatsunehan-kyj. thebeginning ofthe Sixth Century, one of the most 29 Vajrasattva,Kong6satta 4- M'I1A_: a godof importanttranslators ofsutras. T'ien T'ai Chih-i, esotericBuddhism, called also Shiikonga W M-I, Tendai *: thisrefers to Chigi,Tendai-daishi Vajradhara.Esoteric Buddhism is supposedto t )-a Oi; Chih-i,Master T'ien T'ai (538- have been transmittedfrom Mahavairocana to 597);founder ofthe T'ien T'ai School.Based on the Vajrasattva,who in turntaught, presumably, Lotus sutra and theories of N-agarjuna, this School Nagarjuna.Mahavairocana, Dainichi-nyorai AKEl -4 developedthe most elaborated scholastic system *: Tathagataof the Great Sun, regarded as the ofBuddhism in Chinain theSixth Century, which centeror ultimateprinciple of the worldin eso- becameinfluential also in Japanfrom the Ninth tericBuddhism. Conventional teaching, kenkyj Century on. 5,i.$k:From the pointof view of mikkyjT-k 32 GenjuP-: thisis H6z6,Genju-daishi kAt (esotericBuddhism) which literally means "secret R-- k;O Fa-ts'ang,Master Hsien-shou (643- teachings,"implying that those teachings are not 7I2); regardedas thereal founder of the Hua-yen reallytelling the truth, but presenting mere con- (Kegon,in Japanese) School.

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in differentways according to theirdifferent dispositions. All theseexplanations are seriousmisunderstandings and distortionsof the truth. If the readeris interestedin knowingmore about thissubject, he mustsee the book called "Shutsujokogo."33

(Xi ALSO, Confuciusconsidered as his predecessorsYao and Shun,idealized KingsWen and Wu andpreached the Kingly Way, thus going beyond the custom- arybelief of his time when the Way of theFive Nobles,such as Duke Huan of Ch'i and KingWen of Chin34 was highly esteemed. Mo-ti,35 who also revered Yao and Shun,advocated the Way of the Hsia Dynastyin orderto advancebeyond Confucius'idealization of Kings Wen and Wu. ThereafterYang-chu preached the ImperialWay, attributed to theYellow Emperor,36 to go beyondthe Kingly Way of Confuciusand Mo-ti. It was also by attemptingto surpasseach otherthat Hsii-hsingemphasized Shen-nung, and Chuang-tzu,Lieh-tzu and the Taoist Schoolidealized the veryearly times of Wu-huaiand Ko-t'ien.37These are all non-Confucianists.

33 See Introduction. CenturyB.C. Chin Wen * )Z: King Wen of the 34 Yao A,,Shun 4, (Gy6,Shun in Japanese): Stateof Chin, by defeatingCh'u, gainedhegemony mythicalrulers of theHsia Dynasty,considered over North China, after Ch'i fellinto disorder. by Confucianistsas the models of virtuous rulers. 35 Mo-tzu *- : called also Mo-ti - X; lived WenA, Wu A, (Bun,Bu inJapanese): King Wen between470 and 38I B.C.; his wordsare collected startedand King Wu, his son, finished the revolt in the book Mo-tzu.Preaching all-embracing love againstthe Shang Dynasty and the establishment (*It), Mo-tzu criticized Confucius in many ofthe Chou Dynasty. Od _EMt: literally the Kingly respects."Confucius felt a sympatheticunder- Way, which means governmentby virtue. standingfor the traditionalinstitutions, rituals, Menciuscompared it withhado A A, or govern- musicand literature of the early Chou Dynasty.. .; mentby force. (Mencius, Book ii, Kung-sun Ch'ou Mo-tzu,on thecontrary, questioned their validity Parti, Chapter3.) go-haku$4I: alsocalled go-ha and usefulness,and tried to replace them with A, the fivenobles who led each the fivestrong somethingthat was simpler..." (Fung Yu-lang: statesduring the Warring States Period, such as A ShortHistory of ChinesePhilosophy. New York, DukeHuan of Ch'i, King Wen of Chin and others. I960). (The choiceof the names of the five is notalways 36 Yang-chu fl1: lived sometimebetween thesame for different authors, but includes always Mo-tzu and Mencius (ca. 37I-ca. 289); none of thetwo names mentioned above.) The Confucian-his writingsare preserved;regarded as the second ist attitudetowards the Five Nobles may be greatestTaoist afterLao-tzu. In contrastwith mosttypically demonstrated in Mencius(Book Mo-tzu,Yan-Chu apparently held a philosophyof i, KingHuan ofLiang, Part I, Chapteri). When absoluteegocentrism. Yellow Emperor,Huang-ti Menciuswas askedabout Duke Huan and King *+, (K6-tei in Japanese):a mythicaldivine em- Wen,he replied bluntly: "None of the disciples of perorwho is said by the Taoists to have taught Chung-ne(Confucius) has ever talked about the sericultureand builta templeto heaven. affairsof Huan and Wen." ( Ai 37 Hsii-hsing'44T: a man fromthe country t t). Ch'iHuan -i*: DukeHuan of the State of Ch'u,whoserved DukeWan ofT'ang andpreached, Ch'i,who, with his advisor Kuang Chung, made referringto Shen-nung,that the rulerand ruled thecountry powerful inthe first halfof the Seventh alike shouldwork together in the fields.(Mencius,*

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Evenwithin the same Way of Confucianism, however, it is saidthat there were eightdifferent schools, each tryingto surpassthe previous one by interpreting Confuciusin its ownway. Kao-tzu expounded that man's nature is neithergood norbad, which went beyond Shi-tzu's38 teaching that it has somegood and some bad. Also Mencius'speaking of man's natureas beinggood added to Kao-tzu's speakingof it as havingneither good norbad. AgainHsiin-tzu's39 expounding natureas beingbad wentbeyond Mencius' expounding it as being good. Lo- cheng-tzuwho wrote the Canon of Filial Piety advocated filial piety by referring to Ts'eng-tzu's40talks, which means he discardedall theother Ways by reducing themto filialpiety alone. The Sung Confucianistsfailed to recognizethis and regardedall different theoriesas convergent.Recently Jinsai41 argued that only Mencius continued the importantline fromConfucius and all otherteachings were wrong; Sorai claimedthat the Way of Confucius went straight back to theWay of the Ancient Kingsand that Tzu-ssu,42 Mencius and others were not in accordwith that Way. They were all wrong,misunderstanding the facts.If the readeris interested

*Bookm T'eng Wen Kung,Part I, Chapter4). Hsiao-king;4fIL (KR-kyoin Japanese): Shen-nung;4 (Shin-n6in Japanese): a mythicalliterally the Canonof FilialPiety; it has been divineemperor, supposed teacher of husbandry,traditionally attributed to Mencius,Confucius, medicineand agriculture.Chuang-tzu 4 -i-: the Ts'eng-tzu, or Lo-cheng-tzu.Ts'eng-tzu ' -: thirdgreatest Taoist philosopher,after Lao-tzu also called Ts'eng-ts'enf ;-; one of the disciples and Yan-chu,lived around 300 B.C. The book ofConfucius; one ofthe supposed authors of the Chuang-tzu,compiled in theThird Century A.D., Canonof Filial Piety; perhaps a teacherof Tzu-ssu is supposedto containsome of the ideas of his (See belownote 42). school.Lieh-tzu 31f: a Taoistphilosopher who 41 It6 JinsaitA4_i (i627-i7o5): one of the is supposedto have livedjust afterConfucius. most eminentConfucian scholars in Tokugawa The authenticityof thebook Lieh-tzu is notac- Japan. Jinsaiwrote commentarieson the basic ceptedby modernscholars. Wu-hai # (Mukai Confuciantexts, such as the Analectsor Mencius. inJapanese) and Ko-t'ien I A (Katteninjapanese): However, he accepted the frameworkof Sung bothmythical divine rulers before Fu-i IX&f (Fugi Confucianismwhich the Tokugawa Government inJapanese) who ruled before Yao andShun. officiallyadopted as the basis of education. 38 Kao-tzu*-+-f: known by his dialoguewith 42 Ogyfl Sorai &jIEA&4 (I666-I728): also Menciuswhere he arguedthat the human nature calledBu Sorai MA*,or Ken-en@ 1X; philologist isneither good nor bad. (Mencius, Book VI, Kao-tzu, poet, politicalwriter, eventually advisor to the Parti, ChaptersI-4). Shi-tzu-t+--1: one of the Government,one of the most influentialCon- disciplesof Confucius who is supposedto have held fucianistsin Tokugawa Japan,Sorai foundedhis theview that human nature has somegood and school of the Kobunji-gaku,or Study of Ancient somebad. The book calledShi-tzu, supposedly Texts, steadfastly refusing to acceptthe inter- compiledby himself, has been lost. pretationsof Confucianismeither by the Sung 39 Hsiin-tzu.5 I-: thebest known Confucianist, Confucianists or by the Wang-Yang-mingschool. afterConfucius and Mencius(ca. 298-ca. 238). Tzu-ssu-1T- !: thegrandson of Confucius, to whom His writingsare collected in thebook Hsiun-tzu. Chung-yung4t (The Doctrineof the Mean)is 40 Lo-cheng-tzu-u1: a discipleof Ts'eng- traditionallyattributed. tzu,who was well known for his filial piety (Li-chi

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in knowingmore about this subject,he mustsee the book calledSetsubei.43

Allthoughthe old Man argued like this, probably Confucius idealized Kings WVen andWVu and preached the Kingly WVay, because he grieved that through the utili- tarianWVay of theFive Noblesall thingsquickly took a wrongdirection and probablynot because he wastrying purposefully andartificially to go onestep furtherthan his predecessors. Probably ?akyamuni, also, in treating the Six Bud- dhasas hisancestors, preached the transcendence of life and death, because the previousnon-Buddhist teachers were remote from the WVay of Truth,and not be- causehe was trying purposefully andartificially to outdo his predecessors. WYere thisotherwise we should say that ?akyamuni and Confucius are not worth con- sideringseriously. c xii As FOR Shintoism,it was also inventedduring the medieval age by some people who pretendedto traceit back to the age of Gods, and calledit the Way ofJapan in an attemptto outdoConfucianism and Buddhism.To mention a parallelcase, however,in the timeof Abhasvara in India,or of P'an-ku44in China,there was no such definiteWay as Buddhismor Confucianism.These are all fictionsdeliberately created by peoplein latertimes. In the same way Shintoismcould not have existedin the age of Gods either. What appearedfirst as Shintoistteachings was Dual ,45a mixturein a convenientproportion with elements of Buddhism and Confucianism.The next was calledhonjaku-engi.46 Envious of the advanceof Shintoism, Buddhists of the

43 See theIntroduction. rydbu-shbg6-shint6(in the narrow sense), or by the 44 Konten , -k (Abhasvara):In theAgama- integrationinto the Tendai system, called sanno- siutra('V F it is saidthat, at thebeginning ickiitsu-sbint ,j ~ t ; of the world,Abhisvara came down; thenap- 46 Honjaku-engi*iA tA4: honjakumeans honji pearedto humanbeings. P'an-ku I-, (Bankoin *E or originand suijaku*i or temporary Japanese):In Chinesemythology, P'an-ku is said incarnations;engi Cpaticcsamuppada inPali) literally to havecome from Chaos and to havegiven birth, meanshappening caused by something,hence in dying,to theuniverse. a seriesof events somehow related to oneanother. 45 Ryobu-shbugo1i1d-l (or ryobu-shintoA40 The incarnationtheory itself is one of theimpor- i't): literally Two-Parts-Combined-Shinto,tantparts of the Shingon doctrine, asit is illustrated whichmeans generally a fusion of Shintoism and in theMandala, where all Bodhisattvasare con- Buddhism,in particularthrough the Shingon and sideredas theincarnations of Vairocana.Tendai Tendaischools. Tendencies toward fusion of this doctrine,based on theLotus sutra, also includes kindappeared in theEarly Heian Period (Ninth similararguments about incarnation. It would not Century),explaining Shinto gods as incarnationsbe difficult,then, to movefrom this view to the ofBuddhas (see belownote 46). It was,however, honjakuinterpretation which became pupular in in the Late Heian Periodthat the incarnationthe HeianJapan, namely, that Shinto gods are theorywas elaborated either by the integration of temporaryincarnations of Buddhain the same Shintogods into the Shingon system, often called statusas Bodhisattvas. *

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timeused Shintoismas a facade,actually integrating all elementsof Shintoism into Buddhism.Thereafter appeared Unitary Shinto,47 which, separate from Confucianismand Buddhism,expounded only a pureShintoism. All thesethree have theirorigins in the medievalage. The Kingly-Shinto48appeared recently, teachingthat there is no suchparticular Way of Gods, but onlythe Kingly Way whichis notdifferent from the Way of Gods. There is alsoa kindof Shinto which professesShintoism publicly and yetactually identifies itself with Confucianism. All theseteachings are not from the Age ofGods; eachof them has beenworked out artificiallywith a certainpretence and withthe purpose of getting ahead of otherschools. Stupidpeople today fail to realizethis. Each takesone of these teachings as the Wayof Truth, behaves in a wrongway for himself and quarrels with others about rightand wrong.They seemto thisOld Man pitifuland ridiculous.

(XIII THERE are bad tendenciesin all Three Teachings.One shouldfully realizethis without equivocation.

ixiv THE tendencypeculiar to Buddhism is magic,which is nowcalled sorcery.49 Indianpeople like it. In preachinga Way,or in teachingpeople, if a gooddose of magicis not mixed,people would not believeand follow.Therefore ?akyamuni himselfwas good at sorcery.In factit was forlearning this art thathe entered themountains and trainedhimself for six years. Supernatural phenomena, super-

* Shintogods thus interpreted are calledgonge intoa systematicdoctrine those deities, rituals, 1t, orgongen 40A,. According to thelate Profes- popularbeliefs, loosely connected with one another sorMiyachi (Miyachi Naoichi: Shinto-shi, 3 Vols., and calledShinto. In doingso, he used Buddhist Tokyo,I958), at the earlystage, Shinto gods wordsand Confucianconceptions, but argued wereregarded vaguely as theincarnations ofun- thatShintoism alone is thesource of the Truth and definedBuddhas; but later,in thesecond half of muchsuperior both to Buddhism and to Confucian- theTenth Century, one definiteShinto god was ism. interpretedas the incarnation ofa definitetype of 48 Odo-shinto 4tdA,or KAdi-shint6A @A-4: Buddha.To quotesome wellknown examples: thisis thetheory, advanced in thefirst half of the Suijakuor Incarnations Honji or the Origin SeventeenthCentury by HayashiRazan t1;. J-, Hachiman ?akyamuni (I583-I657), thatJapan isa divinecountry where HiyoshiTaigil gakyamuni the emperorsare descendantsof the gods,and Ise Daijingil Avalokites'vara thusthere is no reasonto distinguishthe Way KumanoHongui Amitabha ofEmperors (odo orKingly Way) from the Way of KasugaIchigui Amoghap5s'a gods(Shinto). 47 ruitsu-sigenf tX oryuitsu-shintpt-+e 49 Izuna1AA: atIzuna Shrine in Mt.Togakushi A: literallyonly-one-source ofShinto; a schoolof of ShinanoProvince, a certainIt6 Tadatsunais Shintofounded in thesecond half of the Fifteenth said to have got magical power around I233. Hence Centuryby YoshidaKanetomo t1 *Ii ('435- theword izuna came to be usedfor magical power isII). For thefirst time in historyhe organized orsorcery.

This content downloaded from 128.235.251.160 on Fri, 26 Dec 2014 02:31:12 AM All use subject to JSTOR Terms and Conditions 208 MonumentaNipponica, XXII, I-2 naturalunderstanding and supernatural power50 which are mentioned in thesutras are all sorcery.With his forehead-lightBuddha let appearone billionworlds ;51 thereby,he madehimself into Kochozetsu and was raisedup to the Heavenof Brahma.52Also, Vimalakirti53produced, inside a smalldwelling place, 84,000 seatsof teaching;a goddessmade ?5riputra54into a woman.In doingso they all used sorcery.Then thosemysterious strange things were taught; the vicis- situdeof lifeand death throughkarma,55 the experiencesof Buddhaand his disciplesin theirprevious lives,56 the mysteriesof the virtuesof Buddha.57 All thiswas the matterof conveniencein gettingpeople to believe.58This is

50 Shimpen#t,jintsii 4,]jinriki 4t : changes go through,by birth,by death, by re-birth; inga beyondhuman understanding, supernatural un- (hetu-phalain Sanskrit)means cause and effect derstanding,the occult power of gods, respectively. while the word go *, (karmain Sanskrit)literally 51 Byakugokj& CAL: a lightfrom the forehead of meansaction or behaviour.Now ingaand go are Buddhawhich is said to illuminatethe whole practicallyinseparable, because the vicissitudes world.Sanzen-sekai t{-Yt ; or dai-sen-sekaikt{-- ofsouls are governed by a sortof causal chain inga n;or sanzen-dai-sen-sekai _Lt *t -ui (tri-sJbasra- ofgood or bad deeds(karma) always followed by mahJ-sihasrdhloka-dhatavahin Sanskrit): Here sanzen rewardsor punishments. meansnot threethousand, but one billion.Ac- 56 Honji*1 honjo*i: twoof the twelve divi- cordingto theancient Indian cosmogony as it was sionsof all thesutras. The namesof thetwelve lateradopted by MahayanaBuddhism, the world divisions 7iinibu-kyd,(dvJdafjhga-buddha-vacana) wherewe liveconsists of Mt. Meruat thecenter, areas follows: thesea around,and the sky over it; thisworld is i kaikyod i Al sultra calledsho-sekai .+vw*, or small-world.Now a 2 oju geya thousandsmall-worlds make one sh5sen-sekai J t 3 kibetsu vv'i'dkarana ** or small-thousand-world;a thousand small- 4 fuiu K gdthb thousandworlds make one chu-sen-sekai4't 5 jisetsu e _3t uddna or middle-thousandworld; a thousandmiddle- 6 innen 1 g niddna thousand-worldsmake one dai-sen-sekai k*{- ik, 7 hiyu _ avadJna or great-thousand-world. 8 honji itivrttaka One great-thousand-world,thatis, one billion 9 honjo At jdtaka small-worlds,is the territory ofone Buddha. io hbiko vaipulya 52 KJcb5zetsuz-u-&g-, one of the 32 phasesof ii kih6,or mizJh& A+i; abdhuta-dbarma Buddha.Bonten ,A: thisis Brahma,integrated (4+'I; ) into the hierarchyof Buddhistdeities, and sup- I2 rongi *IA upadefa posedto presideover Heaven above the world of The textsclassified under division 8 describe greedydesires. theexperiences ofBuddha and his disciples in their 53 Yuimakitsul4 W-, or Yuima*1Lg (Vima- previouslives, except those of Buddha told in the lakirti):a richman in thecity of Vaisall,who, textsof division9. accordingto legend,lived about the same time as 57 Mizo *t , ormizobj 'Af: oneof the gakyamuni,had discussionswith Man-jguri, thus TwelveDivisions of the sutras,which includes revealedall the importantpoints of Mahayana thetexts concerned with mysterious virtues and doctrines. meritsof Buddha (see noteS6, Division ii on the 54 Sharihotsu'-14 C, (gariputra):one of the table.). Ten Disciplesof Buddha. 58 HobentM; conventionalteachings of Bud- 55 Seishik E, rutenAIL*i, ingaP1 *: seishimeans dhismto leadthe lay people towards wisdom and lifeand death; rutenor rinne*X. (sarnsdrain truth;the corresponding Sanskrit term is updya, Sanskrit)means the vicissitudes which the souls meaning"approach."

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theWay of guiding the people of India and is not particularlyneeded in Japan.

Theold Man explainedthings in thisway, but supernatural understanding andsorcery are two different things. Sorcery comes from magical skill and super- naturalunderstanding from training. However the old Man wasright in his arguments.

(XV THE tendencypeculiar to Confucianismis rhetoric.Rhetoric is what we nowcall oratory.In preachinga Way,or in guidingpeople, if you are notskilled in oratory,no onein Chinawould believe and follow. You manyunderstand this, forexample, by thefact that the word rei59 which originally meant the ceremonial formalitiesin comingof age, marriage,mourning and religiousfestivals, was extendedto coverthe ethical Way suchas therei of a manas theson or therei ofa manas thesubject of his sovereign; extended to signifythe way of how to see, hear,speak and behave;extended even to thematter of heaven and earth, saying thatthe heavenly and theearthly are distinguishedby rei.Also theword gaku60 meanssimply an amusementby makinga noisewith bells and drums,but they say thatgaku is not merelythe matterof bells and drums,but the harmonyof heavenand earth.The meaningof the term sei,61 meaning nothing but an intel- ligentman originally, was extendedto the highesttype of humanity capable of producingsupernatural changes. Now Confuciusinsisted on benevolence;Ts'eng-tzu on benevolenceand righteousness;Tzu-ssu on sincerity.Mencius taughtthe Four Beginnings62 and the goodnessof human nature; Hsun-tzu the wickedness of humannature; theCanon of Filial Piety taught filial piety; the Great Learning what man should likeand dislike;the Book of Changesabout heaven and earth.All thiswas the matterof conveniencein persuadingpeople to follow,by amusingthem with oratoricalexaggerations of simpleplain things.Chinese rhetoric, like Indian magic,is not particularlyneeded in Japan.

Althoughthe old Man explainedthe whole matter as suchplain things, how couldhe ignore the fact that there were some people who completely mastered the

59 Rei L(liinChinese): formalitiesof politeness, .* ) as thebeginning of benevolence(4z.); the propriety. feelingof shame and dislike (, . as thebe- 60 Gaku* Cyiebin Chinese): music. ginningof righteousness(-); the feelingof 61 Sei - (shbngin Chinese): sage. modestyand complaisance ( as thebe- 62 Shitanv7A: accordingto Mencius (Book II ginningof propriety (iL); thefeeling of approving Kung-sun Ch'ow, Chapter 6), these Four Be- anddisapproving (LT At.) as thebeginning of ginningsare: the feelingof commiseration(ig1iex knowledge(Aw). MN: XxImiI-2

This content downloaded from 128.235.251.160 on Fri, 26 Dec 2014 02:31:12 AM All use subject to JSTOR Terms and Conditions 2IO MonumentaNi.pponica, XXII, i-2 Way;how could he not hare known that there are secret matters which are not easilycommunicated. Oneshould not be confusedby these words of the old Man andfail to grasphis main ideas. e XVI THE tendencypeculiar to Shintoismis secrecy,such as divinesecrets or secretarts forprivate transmission, in otherwords, keeping things in secrecy. Secrecytends to lead to cheatingand stealing.Magic and rhetoric,interesting to see and agreeableto hear,are somehowto be tolerated,but thissecrecy is of thelowest sort. Nevertheless in ancienttimes, when people were honest, Shinto- ismmight have been helpful in teachingand guidingthem. In thepresent world ofdecadence, where many people are cheatingand stealing,it is intolerablethat people who teachShintoism are protectingrather than opposing those vices. Evenin suchbase mattersas theSarugaku (Na play)and CeremonialTea, people all imitatethis habit of secrecy,set up rulesfor imparting secret instructions, fixprices for such instructions, thus running their business for the sake of profit. This is deplorableindeed. When you ask themwhy they made such regulations concerningsecret instructions, they reply that it is almostimpossible to instruct those who are not sensitiveenough to theirteachings. However reasonable thisargument may sound, we shouldunderstand that all Wayswhich are kept in secrecy,are difficult to transmit,and are impartedfor a certainprice are not theWay of Truth.

Engy6second year (I746), Spring,second month Publishedby FujiyaChobei, Osaka, Komabashi i-ch6me.

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