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Hosso Shuu (Japanese法相 宗, German school of Dharma properties, also Yui - shiki - Shuu (唯识 宗), dt Only Awareness School, or Yuga - Shuu (瑜伽 宗), dt Yoga school) is the name of a school of Japanese Buddhism direction. It is based as its Chinese counterpart, the Faxiang, on the idealistic teachings of Vijñanavada or Yogācāra.
History
The Hosso Shuu was 660 in the Asuka period of Dosho (道 昭; 629-700 ) initiated about seven years under the Xuan Zang and Kui Ji previously (Chinese窥基; 632-682 ) had studied and the new teachings for the first time known in Japan made. The second tradition, the teachings occurred in the year 665 by Chitatsu or Chidatsu (智达) and Chitsu (智通). The third tradition was carried Chie -bong (Chinese智 凤; jap Chiho ), Chiran (智 鸾) and Chiyu (智 雄) completed, all at 703 with Zhi Zhou (Chinese智 周; 678-733 ) had studied.
A student Chie - bongs, Gembō (玄 昉;? -746 ), Brought to his studies (about 716-734 ) in Zhou Zhi as the fourth tradition, the latest Chinese interpretations in the Nara period in Japan and founded on Kōfuku - ji is the so-called " Northern tradition ", while the previous teaching tradition was now known as the "Southern tradition ", the center of the gango -ji remained.
The Hosso Shuu was for a long time (especially during the late Nara period ) is extremely popular, and to go in the critical discourse of Buddhist scholars in Japan, particularly because of their writings on Buddhist logic hardly. With the advent of the Tendai and Shingon shū in the Heian period, it was the only one of the original six Nara schools, which was not yet in a complete state of stagnation.
Josho (定 照; 911-983 ), abbot at Kōfuku -ji, taught at his temple two study temple one ( Ichijō -in and Daijō -in), which should remain the centers of learning Hosso shū in the following generations.
During the Heian period, the Hosso shū occurred mainly with comprehensive catalogs of writings and comments of your own and the other Buddhist teachings in Japan. Examples include, in particular Eichō, Zōshun and its students Kakuken (1131-1212; , in turn, brother of Myōhen and choken and uncle of Shokaku and Jokei ). In addition, the teachings of the Hosso shū fit since the mid- Heian period increasingly esoteric Buddhism ( Mikkyo ) to.
Jokei (贞 庆, 1155-1213 ), Kakukens nephew and grandson of Fujiwara Michinori, became one of the outstanding figures in Hosso shū in the Kamakura period. After he joined at the age of eight years, the municipality of Kōfuku -ji and there remained 30 years, he was due to bad experience with the already corrupt Nara Buddhism had become a hermit on Mount Kasagi, then considered the Pure Land of Buddha Maitreya. There he devoted himself to the worship of Maitreya, the practice strict vinaya and studying the Hosso teachings that he wanted to re- systematize and combine with the Mikkyo, Zen and the Nembutsu. Be most important Scripture is the Yuishiki Dōgakushō ( to German as: "Treatise on the study of Vijñanavada "). His work in the Vinaya restoration was especially carried on by his students Kainyo, Kakushin and Ryosan.
One of the last great representatives of Hosso Shuu was Ryōhen (良 遍; 1192/94-1252 ), of the Chikurin -ji was built on Mount Ikoma at the age of 49, a hermit, where he primarily to the worship of Siddhartha Gautama, Maitreya, Jizō and Amida and the systematization of Hosso teachings in conjunction with Kegon, Tendai and Sanron teachings and the Nembutsu of the Pure Land devoted. After his historical impact the Hosso shū fell into almost complete historical insignificance. The large lay movements of Nichiren and the Pure Land Buddhism had largely eroded at this time claims to validity and effect of power of the old Nara schools.
So the Hosso shū went in the course of historical development, mostly on in other schools. 1892 have been declared to the three main temples of the Hosso shū under a single abbot Hōryū -ji, Kōfuku -ji and Yakushi -ji. The number of branch temples stood at this time only about 40
The Hosso shū currently exists in the strict sense, no longer as an independent school.
Writings
The most important reason text of Hosso Shuu is the Jōyuishiki - ron (成 唯识 论; into German as: " Proof that everything is consciousness" ) of Xuan Zang, for its part, a transfer of Vijñaptimātratā - siddhi - Sastra of Dharmapala (Japanese GOHO to 600). These are a collection of commentaries on Vasubandhu Triṃśikā KARIKA ( to German as " Thirty Verses" ).
The six basic sutras that are mentioned and quoted in the Jōyuishiki - ron, are:
Furthermore, other writings of the Abhidharma literature were included, the Yuga - ron ( Skt. Yogācāra - Bhumi - sastra ) of Asanga.
In his classification of the Buddhist canon, the Hosso shū applied to a three -stage model to explain the development of Buddhist teaching:
Teaching
Primacy of consciousness
Similar to the antecedent schools in India ( especially early Buddhism ) and China, claims the Hosso Shuu (especially in Jōyuishiki - ron) the thesis that everything is in the conventional sense only consciousness (一切 唯识, ISSAI yuishiki ). This is to be understood that the existence of objects can be thought of or presented only as mediated by consciousness. Consciousness is thus the condition of possibility of all knowledge ( cf. transcendental ). On the other hand, the awareness of how any object constructed this has always been and shall provide it at the same time as objectively true before. Because of his own emptiness (Japanese kū ) but it misses changing the shape of true reality ( in the understanding of Hosso shū so-called " suchness " or "Such awareness " ;眞 如, Shinnyo ), which therefore only or by a pure consciousness without any be. incorrect object or object reference deducible.
Each of the " One Hundred existence factors of existence" of Hosso shū is assigned according to each one of three different modes of conscious understanding:
Memory awareness
In the differentiated presentation of the " One Hundred existence factors of existence" differ Hosso shū and Jōyuishiki - ron eight factors of existence, corresponding to the different types of consciousness. The so-called (阿 頼 耶 识, araya shiki or honshiki ) is considered as the most important type of consciousness while " storehouse consciousness ", a largely independent of the individual life continuum of karma formative forces and phenomenal ideas that turn into clusters of so-called "seed" (种子, Shuji ) are justified. These are self results of past or current buildup as well as an interaction with the other seven types of consciousness. The teaching of truth through the contaminated, conventional consciousness is always contingent (albeit in its sequence always consistent) and thus always partly imaginary.
Enlightenment
The store-consciousness must be calmed and purified from the seeds to entry into Nirvana. After enlightenment, it was then in a " mirror wisdom " (镜 智, kyōchi ) transformed. The store-consciousness reflects the objective world as a mirror in this state. Accordingly, the five types of consciousness of sensory perception walk in " action wisdom " (作事 智, saji chi or成 所作 智, jo shosa chi), the consciousness type of mental functions in " observation wisdom " (妙观察智, myo kanzacchi ) and of consciousness type of idea of ego in the " equality of wisdom " (平等性智, byōdōshō chi).
Regarding the controversial in almost all Yogācāra schools point whether the possibility to enlightenment must be the subject inherent inherently or purchased until the Hosso shū took a mediating position: There would be both beings with seeds that help to enlightenment, as even those beings to whom it is possible to develop such seeds. As a consequence, however, this analysis was also pointed out to postulate beings who never actually attain enlightenment ( " Icchantika "; Jap.一 阐提, issendai ) what the Hosso shū sharp criticism from other Mahāyāna schools (especially the Tendai Shuu ) earned.
Another criticism from the Mahāyāna was that the Hosso shū the doctrine of " a vehicle " ( Ekayana ) not accepted, as it appeared in the Lotus and Nirvana Sutra. Instead, they classified the Ekayana as an adapted only for certain essence theory ( upaya ), which was determined not only for the issendai.