APPENDIX
might have greatly extended his list and carried it back much farther.
Note 38.—It may be accepted as a historical fact that eight names instituted by the Emperor Temmu at the close of the seventh century corresponded pretty closely with our modern idea of titles of nobility. For example, members of the Kwobetsu who became governors of provinces, received the name Mabito. Members of the same tribe hitherto called Omi were thenceforth designated A-son; others previously called Muraji became Suku-ne and so on.
Note 39.—The chief Shintō official at the great shrine in Izuma claims to be the eighty-second descendant in a direct line from the deity Susano-o.
Note 40.—The five negative precepts were, not to kill, not to be guilty of dishonesty, not to be lewd, not to speak untruth, not to drink intoxicants; the ten virtues were, to be kind to all sentient beings, to be liberal, to be chaste, to speak the truth, to employ gentle and peace-making language, to use refined words, to express everything in a plain, unexaggerated manner, to devote the mind to moral thoughts, to practise charity and patience, and to cultivate pure intentions.
Note 41.—In this stage he passed to the consideration of the four verities, the twelve-linked chain of causation, the four aspirations, and the six transcendental virtues.
Note 42.—The Tendai (Heavenly command) Sect, founded by Dengyo Daishi in 805 A. D., under Imperial auspices. It had its chief headquarters at the celebrated monastery of Hiyei-zan.
Note 43.—It was from this time that Shintō and Buddhism became commingled into the form of creed known as Ryobu-Shintō.
Note 44.—Fate, with its proverbial irony, decreed that the monastery where this unworldly and meditative sect had its headquarters should have a history resonant with the clash of arms. The monks of Hiyei-zan became, from an early date, a community of soldiers.
Note 45.—Lloyd's "Developments of Japanese Buddhism," a work of high value to students of this subject.
Note 46.—This sect received much patronage from the
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