Footnote 19:(return)It was for lifting with his walking-stick the curtain hanging before the shrine of this Kami that Arinori Mori, formerly H.I.J.M. Minister at Washington and London, was assassinated by a Shintō fanatic, February 11, 1889; T. J., p. 229; see Percival Lowell's paper in the Atlantic Monthly.
Footnote 20:(return)See Mr. P. Lowell's Esoteric Shintō, T.A.S.J., Vol. XXI, pp. 165-167, and his "Occult Japan."
Footnote 22:(return)See the Author's Introduction to the Arabian Nights' Entertainments, Boston, 1891.
Footnote 24:(return)Satow's or Chamberlain's Guide-books furnish hundreds of other instances, and describe temples in which the renamed kami are worshipped.
Footnote 27:(return)San Kai Ri (Mountain, Sea, and Land). This work, recommended to me by a learned Buddhist priest in Fukui, I had translated and read to me by a Buddhist of the Shin Shu sect. In like manner, even Christian writers in Japan have occasionally endeavored to rationalize the legends of Shintō, see Kojiki, p. liii., where Mr. T. Goro's Shintō Shin-ron is referred to. I have to thank my friend Mr. C. Watanabé, of Cornell University, for reading to me Mr. Takahashi's interesting but unconvincing monographs on Shintō and Buddhism.
Footnote 30:(return)The Japanese word Ryō means both, and is applied to the eyes, ears, feet, things correspondent or in pairs, etc.; bu is a term for a set, kind, group, etc.
Footnote 33:(return)Even the Takétori Monogatari (The Bamboo Cutter's Daughter), the oldest and the best of the Japanese classic romances is (at least in the text and form now extant) a warp of native ideas with a woof of Buddhist notions.
Footnote 34:(return)Mr. Percival Lowell argues, in Esoteric Shintō, T.A.S.J., Vol. XXI., that besides the habit of pilgrimages, fire-walking, and god-possession, other practices supposed to be Buddhistic are of Shintō origin.
Footnote 35:(return)The native literature illustrating Riyōbuism is not extensive. Mr. Ernest Satow in the American Cyclopædia (Japan: Literature) mentions several volumes. The Tenchi Réiki Noko, in eighteen books contains a mixture of Buddhism and Shintō, and is ascribed by some to Shōtoku and by others to Kōbō, but now literary critics ascribe these, as well as the books Jimbetsuki and Tenshoki, to be modern forgeries by Buddhist priests. The Kogoshiui, written in A.D. 807, professes to preserve fragments of ancient tradition not recorded in the earlier books, but the main object is that which lies at the basis of a vast mass of Japanese literature, namely, to prove the author's own descent from the gods. The Yuiitsu Shintō Miyoho Yoshiu, in two volumes, is designed to prove that Shintō and Buddhism are identical in their essence. Indeed, almost all the treatises on Shintō before the seventeenth century maintained this view. Certain books like the Shintō Shu, for centuries popular, and well received even by scholars, are now condemned on account of their confusion of the two religions. One of the most interesting works which we have found is the San Kai Ri, to which reference has been made.
Footnote 41:(return)The Japan Weekly Mail of April 28, 1893, translating and condensing an article from the Bukkyō, a Buddhist newspaper, gives the results of a Japanese Buddhist student's tour through China—"Taoism prevails everywhere.... Buddhism has decayed and is almost dead."
Footnote 42:(return)Vaisramana is a Deva who guarded, praised, fed with heavenly food, and answered the questions of the Chinese Dō-sen (608-907 A.D.) who founded the Risshu or Vinaya sect.—B.N., p. 25.
Footnote 44:(return)Some of those are pictured in Aimé Humbert's Japon Illustré, and from the same pictures reproduced by electro-plates which, from Paris, have transmigrated for a whole generation through the cheaper books on Japan, in every European language.
CHAPTER VIII
NORTHERN BUDDHISM IS ITS DOCTRINAL EVOLUTIONS
Footnote 1:(return)On the Buddhist canon, see the writings of Beal, Spence Hardy, T. Rhys Davids, Bunyiu Nanjio, etc.
Footnote 2:(return)Edkins's Chinese Buddhism, pp. 43, 108, 214; Classical Poetry of the Japanese, p. 173.
Footnote 3:(return)See T.A.S.J., Vol. XIX., Part I., pp. 17-37; The Soul of the Far East; and the writings of Chamberlain, Aston, Dickins, Munzinger, etc.
Footnote 4:(return)Much of the information as to history and doctrine contained in this chapter has been condensed from Mr. Bunyiu Nanjio's A Short History of the Twelve Japanese Buddhist Sects, translated out of the Japanese into English. This author, besides visiting the old seats of the faith in China, studied Sanskrit at Oxford with Professor Max Müller, and catalogued in English the Tripitaka or Buddhist canon of China and Japan, sent to England by the ambassador Iwakura. The nine reverend gentlemen who wrote the chapters and introduction of the Short History are Messrs. Kō-chō Ogurusu, and Shu-Zan Emura of the Shin sect; Rev. Messrs. Shō-hen Uéda, and Dai-ryo Takashi, of the Shin-gon Sect; Rev. Messrs. Gyō-kai Fukuda, Keu-kō Tsuji, Renjō Akamatsu, and Zé-jun Kobayashi of the Jō-dō, Zen, Shin, and Nichiren sects, respectively. Though execrably printed, and the English only tolerable, the work is invaluable to the student of Japanese Buddhism. It has a historical introduction and a Sanskrit-Chinese Index, 1 vol., pp. 172, Tōkiō, 1887. Substantially the same work, translated into French, is Le Bouddhisme Japonais, by Ryauon Fujishima, Paris, 1889. Satow and Hawes's Hand-book for Japan has brief but valuable notes in the Introduction, and, like Chamberlain's continuation of the same work, is a storehouse of illustrative matter. Edkine's and Eitel's works on Chinese Buddhism have been very helpful.
Footnote 5:(return)M. Abel Remusat published a translation of a Chinese Pilgrim's travels in 1836; M. Stanislais Julien completed his volume on Hiouen Thsang in 1858; and in 1884 Rev. Samuel Beal issued his Travels of Fah-Hian and Sung-Yun, Buddhist Pilgrims from China to India (400 A.D. and 518 A.D.). The latter work contains a map.
Footnote 9:(return)See the paper of Rev. Shō-hen Uéda of the Shingon sect, in B.N., pp. 20-31; and R. Fujishima's Le Bouddhisme Japonais, pp. xvi., xvii., from which most of the information here given has been derived.
Footnote 10:(return)M.E., p. 383; S. and H., pp. 23, 30. The image of Binzuru is found in many Japanese temples to-day, a famous one being at Asakusa, in Tōkiō. He is the supposed healer of all diseases. The image becomes entirely rubbed smooth by devotees, to the extinguishment of all features, lines, and outlines.
Footnote 18:(return)"Tien Tai, a spot abounding in Buddhist antiquities, the earliest, and except Puto the largest and richest seat of that religion in eastern China. As a monastic establishment it dates from the fourth century."—Edkins's Chinese Buddhism, pp. 137-142.
Footnote 19:(return)S. and H., p. 87. See the paper read at the Parliament of Religions by the Zen bonze Ashitsu of Hiyéisan, the poem of Right Reverend Shaku Soyen, and the paper on The Fundamental Teachings of Buddhism, in The Monist for January, 1894; Japan As We Saw It, p. 297.
Footnote 21:(return)See Chapter XX. Ideas and Symbols in Japan: in History, Folk-lore, and Art. Buddhist tombs (go-rin) consist of a cube (earth), sphere (water), pyramid (fire), crescent (wind), and flame-shaped stone (ether), forming the go-rin or five-blossom tomb, typifying the five elements.
Footnote 23:(return)To put this dogma into intelligible English is, as Mr. Satow says, more difficult than to comprehend the whole doctrine, hard as that may be. "Dai Nichi Ni-yorai (Vairokana) is explained to be the collectivity of all sentient beings, acting through the mediums of Kwan-non, Ji-zō, Mon-ju, Shaka, and other influences which are popularly believed to be self-existent deities." In the diagram called the eight-leaf enclosure, by which the mysteries of Shingon are explained, Maha-Vairokana is in the centre, and on the eight petals are such names as Amitabha, Manjusri, Maitreya, and Avalokitesvara; in a word, all are purely speculative beings, phantoms of the brain, the mushrooms of decayed Brahmanism, and the mould of primitive Buddhism disintegrated by scholasticism.
Footnote 26:(return)Here let me add that in my studies of oriental and ancient religion, I have never found one real Trinity, though triads, or tri-murti, are common. None of these when carefully analyzed yield the Christian idea of the Trinity.
CHAPTER IX
THE BUDDHISM OF THE JAPANESE
Footnote 1:(return)Tathagata is one of the titles of the Buddha, meaning "thus come," i.e., He comes bringing human nature as it truly is, with perfect knowledge and high intelligence, and thus manifests himself. Amitabha is the Sanskrit of Amida, or the deification of boundless light.
Footnote 4:(return)A Chinese or Japanese volume is much smaller than the average printed volume in Europe.
Footnote 5:(return)Legacy of Iyéyasŭ, Section xxviii. Doctrinally, this famous document, written probably long after Iyéyasŭ's death and canonization as a gongen, is a mixture or Riyōbu of Confucianism and Buddhism.
Footnote 6:(return)At first glance a forcible illustration, since the Japanese proverb declares that "A sea-voyage is an inch of hell." And yet the original saying of Ryū-ju, now proverbial in Buddhadom, referred to the ease of sailing over the water, compared with the difficulty of surmounting the obstacles of land travel in countries not yet famous for good roads. See B.N., p. 111.
Footnote 7:(return)Fuso Mimi Bukuro, p. 108; Descriptive Notes on the Rosaries as used by the different Sects of Buddhists in Japan, T.A.S.J., Vol. IX., pp. 173-182.
Footnote 11:(return)These three sutras are those most in favor with the Jō-dō sect also, they are described, B.N., 104-106, and their tenets are referred to on pp. 260, 261.
Footnote 12:(return)For modern statements of Shin tenets and practices, see E.J. Reed's Japan, Vol. I., pp. 84-86; The Chrysanthemum, April, 1881, pp. 109-115; Unbeaten Tracks in Japan, Vol. II., 242-246; B.N., 122-131. Edkins's Religion in China, p. 153. The Chrysanthemum, April, 1881, p. 115.
Footnote 13:(return)S. and H., p. 361; B.N., pp. 105, 106. Toward the end of the Amitayus-dhyana sutra, Buddha says: "Let not one's voice cease, but ten times complete the thought, and repeat Namo'mitābhāya Buddhāya (Namu Amida Butsu) or adoration to Amitbāha Buddha."
Footnote 16:(return)On the Tenets of the Shin Shiu, or "True Sect" of Buddhists, T.A.S.J., Vol. XIV., p. 1.
Footnote 18:(return)At the gorgeous services in honor of the founder of the great Higashi Hongwanji Western Temple of the Original Vow at Asakusa, Tōkiō, November 21 to 28, annually, the women attend wearing a head-dress called "horn-hider," which seems to have been named in allusion to a Buddhist text which says: "A woman's exterior is that of a saint, but her heart is that of a demon."—Chamberlain's Hand-book for Japan, p. 82; T.A.S.J., Vol. XVII., pp. 106, 141; Sacred Books of the East, Vol. XXI., pp. 251-254.
Footnote 19:(return)Review of Buddhist Texts from Japan, The Nation, No. 875, April 6, 1882. "The Mahāyāna or Great Vehicle (we might fairly render it 'highfalutin') school.... Filled as these countries (Tibet, China, Japan) are with Buddhist monasteries, and priests, and nominal adherents, and abounding in voluminous translations of the Sanskrit Buddhistic literature, little understood and wellnigh unintelligible (for neither country has had the independence and mental force to produce a literature of its own, or to add anything but a chapter of decay to the history of this religion)...."
Footnote 20:(return)M.E., pp. 164, 165; B.N., pp. 132-147; Mitford's Tales of Old Japan, Vol. II., pp. 125-134.
CHAPTER X
JAPANESE BUDDHISM IN ITS MISSIONARY DEVELOPMENT
Footnote 1:(return)T.J., p. 71. Further illustrations of this statement may be found in his Classical Poetry of the Japanese, especially in the Selection and Appendices of this book; also in T.R.H. McClatchie's Japanese Plays (Versified), London, 1890.
Footnote 2:(return)See Introduction to the Kojiki, pp. xxxii.-xxxiv., and in Bakin's novel illustrating popular Buddhist beliefs, translated by Edward Greey, A Captive of Love, Boston, 1886.
Footnote 3:(return)See jade in Century Dictionary; "Magatama, so far as I am aware, do not ever appear to have been found in shell heaps" (of the aboriginal Ainos), Milne's Notes on Stone Implements, T.A.S.J., Vol. VIII., p. 71.
Footnote 4:(return)Concerning this legendary, and possibly mythical, episode, which has so powerfully influenced Japanese imagination and politics, see T.A.S.J., Vol. XVI., Part I., pp. 39-75; M.E., pp. 75-85.
Footnote 5:(return)See Corea, the Hermit Nation, pp. 1, 2; Persian Elements in Japanese Legends, T.A.S.J., Vol. XVI., Part I, pp. 1-10; Journal of the Royal Asiatic Society, January, 1894. Rein's book, The Industries of Japan, points out, as far as known, the material debt to India. Some Japanese words like beni-gari (Bengal) or rouge show at once their origin. The mosaic of stories in the Taéktori Monogatari, an allegory in exquisite literary form, illustrating the Buddhist dogma of Ingwa, or law of cause and effect, and written early in the ninth century, is made up of Chinese-Indian elements. See F.V. Dickins's translation and notes in Journal of the Royal Oriental Society, Vol. XIX., N.S. India was the far off land of gems, wonders, infallible drugs, roots, etc.; Japanese Fairy World, p. 137.
Footnote 6:(return)M.E., Chap. VIII.; Klaproth's Annales des Empereurs du Japon (a translation of Nippon 0 Dai Ichi Ran); Rein's Japan, p. 224.
Footnote 7:(return)See Klaproth's Annales, passim. S. and H. p. 85. Bridges are often symbolical of events, classic passages in the shastras and sutras, or are antetypes of Paradisaical structures. The ordinary native hashi is not remarkable as a triumph of the carpenter's art, though some of the Japanese books mention and describe in detail some structures that are believed to be astonishing.
Footnote 8:(return)Often amusingly illustrated, M.E., p. 390. A translation into Japanese of Goethe's Reynard the Fox is among the popular works of the day. "Strange to say, however, the Japanese lose much of the exquisite humor of this satire in their sympathy with the woes of the maltreated wolf."—The Japan Mail. This sympathy with animals grows directly out of the doctrine of metempsychosis. The relationship between man and ape is founded upon the pantheistic identity of being. "We mention sin," says a missionary now in Japan, "and he [the average auditor] thinks of eating flesh, or the killing of insects." Many of the sutras read like tracts and diatribes of vegetarians.
Footnote 9:(return)See The Art of Landscape Gardening in Japan, T.A.S.J., Vol. XIV.; Theory of Japanese Flower Arrangements, by J. Conder, T.A.S.J., Vol. XVII.; T.J., p. 168; M.E., p. 437; T.J., p. 163.
Footnote 10:(return)The book, by excellence, on the Japanese house, is Japanese Homes and Their Surroundings, by E.S. Morse. See also Constructive Art in Japan, T.A.S.J., Vol. II., p. 57, III., p. 20; Feudal Mansions of Yedo, Vol. VII., p. 157.
Footnote 12:(return)For pathetic pictures of Japanese daily life, see Our Neighborhood, by the late Dr. T.A. Purcell, Yokohama, 1874; A Japanese Boy, by Himself (S. Shigémi), New Haven, 1889; Lafcadio Hearn's Glimpses of Unfamiliar Japan, Boston, 1894.
Footnote 14:(return)See Pfoundes's Fuso Mimi Bukuro, p. 130, for a list of grades from Ho-ō or cloistered emperor, Miya or sons of emperors, chief priests of sects, etc., down to priests in charge of inferior temples. This Budget of Notes, pp. 99-144, contains much valuable information, and was one of the first publications in English which shed light upon the peculiarities of Japanese Buddhism.
Footnote 15:(return)Isaiah xl. 19, 20, and xli. 6, 7, read to the dweller in Japan like the notes of a reporter taken yesterday.
Footnote 16:(return)T.J., p. 339; Notes on Some Minor Japanese Religious Practices, Journal of the Anthropological Institute, May, 1893; Lowell's Esoteric Shintō, T.A.S.J., Vol. XXI.; Satow's The Shintō Temples of Isé, T.A.S.J., Vol. II., p. 113.
Footnote 17:(return)M.E., p. 45; American Cyclopaedia, Japan, Literature—History, Travels, Diaries, etc.
Footnote 18:(return)That is, no dialects like those which separate the people of China. The ordinary folks of Satsuma and Suruga, for example, however, would find it difficult to understand each other if only the local speech were used. Men from the extremes of the Empire use the Tōkiō standard language in communicating with each other.
Footnote 19:(return)For some names of Buddhist temples in Shimoda see Perry's Narrative, pp. 470-474, described by Dr. S. Wells Williams; S. and H. passim.
Footnote 20:(return)The Abbé Huc in his Travels in Tartary was one of the first to note this fact. I have not noticed in my reading that the Jesuit missionaries in Japan in the seventeenth century call attention to the matter. See also the writings of Arthur Lillie, voluminous but unconvincing, Buddha and Early Buddhism, and Buddhism and Christianity, London, 1893.
Footnote 23:(return)See The Higher Buddhism in the Light of the Nicene Creed, Tōkiō, 1894, by Rev. A. Lloyd.
Footnote 24:(return)"I preach with ever the same voice, taking enlightenment as my text. For this is equal for all; no partiality is in it, neither hatred nor affection.... I am inexorable, bear no love or hatred towards anyone, and proclaim the law to all creatures without distinction, to the one as well as to the other."—Saddharma Pundarika.
Footnote 26:(return)For the symbolism of the lotus see M.E., p. 437; Unbeaten Tracks in Japan, Vol. I., p. 299; M.E. index; and Saddharma Pundarika, Kern's translation, p. 76, note:
"Here the Buddha is represented as a wise and benevolent father; he is the heavenly father, Brahma. As such ho was represented as sitting on a 'lotus-seat.' How common this representation was in India, at least in the sixth century of our era, appears from Varâhamihira's Brihat-Sainhita, Ch. 58, 44, where the following rule is laid down for the Buddha idols: 'Buddha shall be (represented) sitting on a lotus-seat, like the father of the world.'"
Footnote 27:(return)See The Northern Buddhist Mythology in Journal of the Royal Asiatic Society, January, 1894.
Footnote 28:(return)See The Pictorial Arts of Japan, and Descriptive and Historical Catalogue, William Anderson, pp. 13-94.
Footnote 30:(return)The word vagra, diamond, is a constituent in scores of names of sutras, especially those whose contents are metaphysical in their nature. The Vajrasan, Diamond Throne or Thunderbolt seat, was the name applied to the most sacred part of the great temple reared by Asoka on the site of the bodhi tree, under which Gautama received enlightenment. "The adamantine truths of Buddha struck like a thunderbolt upon the superstitious of his age." "The word vagra has the two senses of hardness and utility. In the former sense it is understood to be compared to the secret truth which is always in existence and not to be broken. In the latter sense it implies the power of the enlightened, that destroys the obstacles of passions."—B.N., p. 88. "As held in the arms of Kwannon and other images in the temples," the vagra or "diamond club" (is that) with which the foes of the Buddhist Church are to be crushed.—S. and H., p. 444. Each of the gateway gods Ni-ō (two Kings, Indra and Brahma) "bears in his hand the tokko (Sanskrit vagra), an ornament originally designed to represent a diamond club, and now used by priests and exorcists, as a religious sceptre symbolizing the irresistible power of prayer, meditation, and incantation."—Chamberlain's Hand-book for Japan, p. 31.
Footnote 31:(return)Jizō is the compassionate helper of all in trouble, especially of travellers, of mothers, and of children. His Sanskrit name is Kshiugarbha. His idol is one of the most common in Japan. It is usually neck-laced with baby's bibs, often by the score, while the pedestal is heaped with small stones placed there by sorrowing mothers.—S. and H., p. 29, 394; Chamberlain's Handbook of Japan, 29, 101. Hearn's Japan, p. 34, and passim.
Footnote 32:(return)Sanskrit arhat or arhan, meaning worthy or deserving, i.e., holy man, the highest rank of Buddhist saintship. See Century Dictionary.
Footnote 33:(return)M.E., p. 201. The long inscription on the bell in Wellesley College, which summons the student-maidens to their hourly tasks has been translated by the author and Dr. K. Kurahara and is as follows:
1. A prose preface or historical statement.
2. Two stanzas of Chinese poetry, in four-syllable lines, of four verses each, with an apostrophe in two four-syllable lines.
3. The chronology.
4. The names of the composer and calligraphist, and of the bronze-founder.
The characters in vertical lines are read from top to bottom, the order of the columns being from right to left. There are in all 117 characters.
The first tablet reads:
Lotus-Lily Temple (of) Law-Grove Mountain; Bell-inscription (and) Preface.
"Although there had been of old a bell hung in the Temple of the Lotus-Lily, yet being of small dimensions its note was quickly exhausted, and no volume of melody followed (after having been struck). Whereupon, for the purpose of improving upon this state of affairs, we made a subscription, and collected coin to obtain a new bell. All believers in the doctrine, gods as well as devils, contributed freely. Thus the enterprise was soon consummated, and this inscription prepared, to wit:
"'The most exalted Buddha having pitiful compassion upon the people, would, by means of this bell, instead of words, awaken them from earthly illusions, and reveal the darkness of this world.
"'Many of the living hearkening to its voice, and making confession, are freed from the bondage of their sins, and forever released from their disquieting desires.
"'How great is (Buddha's) merit! Who can utter it? Without measure, boundless!'
"Eleventh year of the Era of the Foundation of Literature (and of the male element) Wood (and of the zodiac sign) Dog; Autumn, seventh month, fifteenth day (A.D. August 30,1814).
"Composition and penmanship by Kaméda Koyé-sen. Cast by the artist Sugiwara Kuninobu."
(The poem in unrhymed metre.)
Buddha in compassion tender
With this bell, instead of words,
Wakens souls from life's illusions,
Lightens this world's darkness drear.
Many souls its sweet tones heeding,
From their chains of sin are freed;
All the mind's unrest is soothed,
Sinful yearnings are repressed.
Oh how potent is his merit,
Without bounds in all the worlds!
Footnote 35:(return)M.E., pp. 287-290, 513-514; Perry's Narrative, pp. 471, 472; Our Neighborhood, pp. 119-124. The following epitaphs are gathered from various sources:
"This stone marks the remains of the believer who never grows old."
"The believing woman Yu-ning, Happy was the day of her departure."
"Multitudes fill the graves."
"Only by this vehicle—the coffin—can we enter Hades."
"As the floating grass is blown by the gentle breeze, or the glancing ripples of autumn disappear when the sun goes down, or as a ship returns to her old shore—so is life. It is a vapor, a morning-tide."
"Buddha himself wishes to hear the name of the deceased that he may enter life."
"He who has left humanity is now perfected by Buddha's name, as the withered moss by the dew."
"Life is like a candle in the wind."
"The wise make our halls illustrious, and their monuments endure for ages."
"What permanency is there to the glory of the world? It goes from the sight like hoar-frost in the sun."
"If men wish to enter the joys of heavenly light,
Let them smell the fragrance of the law of Buddha.""Whoever wishes to have his merit reach even to the abode of demons, let him, with us, and all living, become perfect in the doctrine."
Footnote 37:(return)In 781 the Buddhist monk Kéi-shun dedicated a chapel to Jizo, on whom he conferred the epithet of Sho-gun or general, to suit the warlike tastes of the Japanese people.—S. and H., p. 384. So also Hachiman became the god of war because adopted as the patron deity of the Genji warriors.—S. and H., p. 70.
Footnote 39:(return)Dixon's Japan, p. 41; S. and H., Japan, passim; Rein's Japan; Story of the Nations, Japan, by David Murray, p. 201, note; Dening's life of Toyotomi Hidéyoshi; M.E., Chapters XV., XVI., XX., XXIII., XXIV.; Gazetteer of Echizen; Shiga's History of Nations, Tōkiō, 1888, pp. 115, 118; T.A.S.J., Vol. VIII., pp. 94, 134, 143.
Footnote 40:(return)T.A.S.J., Vol. VIII., Hidéyoshi and the Satsuma Clan in the Sixteenth Century, by J.H. Gubbins; The Times of Taikō, by R. Brinkley, in The Japan Times.
Footnote 41:(return)The Copy of the Buddhist Tripitaka, or Northern Collection, made by order of the Emperor, Wan-Li, in the sixteenth century, when the Chinese capital (King) was changed from the South (Nan) to the North (Pe), was reproduced in Japan in 1679 and again in 1681-83, and in over two thousand volumes, making a pile a hundred feet high, was presented by the Japanese Government, through the Junior Prime Minister, Mr. Tomomi Iwakura, to the Library of the India Office. See Samuel Beal's The Buddhist Tripitaka, as it is known in China and Japan, A Catalogue and Compendious Report, London, 1876. The library has been rearranged by Mr. Bunyin Nanjio, who has published the result of his labors, with Sanskrit equivalents of the titles and with notes of the highest value.
Footnote 42:(return)"Neither country (China or Japan) has had the independence and mental force to produce a literature of its own, and to add anything but a chapter of decay to the history of this religion."—Professor William D. Whitney, in review of Anecdota Oxoniensia, Buddhist Texts from Japan, in The Nation, No. 875.
Footnote 43:(return)Education in Japan, A series of papers by the writer, printed in The Japan Mail of 1873-74, and reprinted in the educational journals of the United Status. A digest of these papers is given in the appendix of F.O. Adams's History of Japan; Life of Sir Harry Parkes, Vol. II., pp. 305, 306.
Footnote 47:(return)The word bonze (Japanese bon-so or bozu, Chinese fan-sung) means an ordinary member of the congregation, just as the Japanese term bon-yo or bon-zuko means common people or the ordinary folks. The word came into European use from the Portuguese missionaries, who heard the Japanese thus pronounce the Chinese term fan, which, as bon, is applied to anything in the mass not out of the common.
Footnote 48:(return)See On the Early History of Printing in Japan, by E.M. Satow, T.A.S.J., Vol. X., Part L, p. 48; Part II., p. 252.
Footnote 49:(return)Japanese mediaeval monastery life has been ably pictured in English fiction by a scholar of imagination and literary power, withal a military critic and a veteran in Japanese lore. "The Times of Taikō," in the defunct Japanese Times (1878), deserves reprint as a book, being founded on Japanese historical and descriptive works. In Mr. Edward's Greey's A Captive of Love, Boston, 1880, the idea of ingwa (the effects in this life of the actions in a former state of existence), is illustrated. See also S. and H., p. 29; T.J., p. 360.
Footnote 50:(return)It is curious that while the anti-Christian polemics of the Japanese Buddhists have used the words of Jesus, "I came to send not peace but a sword," Matt, x. 34, and "If any man ... hate not his father and mother," etc., Luke xiv. 26, as a branding iron with which to stamp the religion of Jesus as gross immorality and dangerous to the state, they justify Gautama in his "renunciation" of marital and paternal duties.
Footnote 51:(return)See Public Charity in Japan, Japan Mail, 1893; and The Annual (Appleton's) Cyclopaedia for 1893.
Footnote 52:(return)I have some good reasons for making this suggestion. Yokoi Héishiro had dwelt for some time in Fukui, a few rods away from the house in which I lived, and the ideas he promulgated among the Echizen clansmen in his lectures on Confucianism, were not only Christian in spirit but, by their own statement, these ideas could not be found in the texts of the Chinese sage or of his commentators. Although the volume (edited by his son, Rev. J.F. Yokoi) of his Life and Letters shows him to have been an intense and at times almost bigoted Confucianist, he, in one of his later letters, prophesied that when Christianity should be taught by the missionaries, it would win the hearts of the young men of Japan. See also Satow's Kinsé Shiriaku, p. 183; Adams's History of Japan; and in fiction, see Honda The Samurai, p. 242, and succeeding chapters.
Footnote 53:(return)In the colorless and unsentimental language of government publications, the Japanese edict of emancipation, issued to the local authorities in October, 1871, ran as follows: "The designations of eta and hinin are abolished. Those who bore them are to be added to the general registers of the population and their social position and methods of gaining a livelihood are to be identical with the rest of the people. As they have been entitled to immunity from the land tax and other burdens of immemorial custom, you will inquire how this may be reformed and report to the Board of Finance." (Signed) Council of State.
Footnote 54:(return)In English fiction, see The Eta Maiden and the Hatamoto, in Mitford's Tales of Old Japan, Vol. I., pp. 210-245. Discussions as to the origin of the Eta are to be found in Adams's History of Japan, Vol. I, p. 77; M.E., index; T.J., p. 147; S. and H., p. 36; Honda the Samurai, pp. 246, 247; Mitford's Tales of Old Japan, Vol. I., pp. 210-245. The literature concerning the Ainos is already voluminous. See Chamberlain's Aino Studies, with bibliography; and Rev. John Batchelor's Ainu Grammar, published by The Imperial University of Tōkiō; T.A.S.J., Vols. X., XL, XVI., XVIII., XX.; The Ainu of Japan, New York, 1892, by J. Batchelor (who has also translated the Book of Common Prayer, and portions of the Bible into the Ainu tongue); M. E., Chap. II.; T.A.S.J., Vol. X., and following volumes; Unbeaten Tracks in Japan, Vol. II.; Life with Trans-Siberian Savages, London, 1895.
Footnote 55:(return)"Then the venerable Sāriputra said to that daughter of Sagara, the Nāga-king: 'Thou hast conceived the idea of enlightenment, young lady of good family, without sliding back, and art gifted with immense wisdom, but supreme, perfect enlightenment is not easily won. It may happen, sister, that a woman displays an unflagging energy, performs good works for many thousands of Aeons, and fulfils the six perfect virtues (Pāramitās), but as yet there is no example of her having reached Buddhaship, and that because a woman cannot occupy the five ranks, viz., 1, the rank of Brahma; 2, the rank of Indra; 3, the rank of a chief guardian of the four quarters; 4, the rank of Kakravartin; 5, the rank of a Bodhisattva incapable of sliding back," Saddharma Pundarika, Kern's Translation, p. 252.
Footnote 56:(return)Chiū-jō-himé was the first Japanese nun, and the only woman who is commemorated by an idol. "She extracted the fibres of the lotus root, and wove them with silk to make tapestry for altars." Fuso Mimi Bukuro, p. 128. Her romantic and marvellous story is given in S. and H., p. 397. "The practice of giving ranks to women was commenced by Jito Tennō (an empress, 690-705)." Many women shaved their heads and became nuns "on becoming widows, as well as on being forsaken by, or after leaving their husbands. Others were orphans." One of the most famous nuns (on account of her rank) was the Nii no Ama, widow of Kiyomori and grandmother of the Emperor Antoku, who were both drowned near Shimono-séki, in the great naval battle of 1185 A.D. Adams's History of Japan, Vol. I., p. 37; M.E., p. 137.