994 regan murphy
Although Norinaga’s studies of early Japanese texts have been the
object of robust scholarly interest, secondary work generally leaves
unchallenged the assumption that he rejected Buddhism absolutely.
As McNally (2005) has recently shown, however, much of the modern
image of Norinaga and early modern Kokugaku was constructed by
later (nineteenth century) and more vigorously xenophobic nativist
scholars. Stripping away these later layers allows for inquiry into Bud-
dhist influences, such as the study of Sanskrit, in the discussion of
early Kokugaku studies of ancient Japanese language and literature.
Kuginuki (2007), for example, argues that it was the rationality of the
fifty-sounds chart that first sparked questions about the ancient Japa-
nese language; it provided the key to sweeping away the flawed Teika
system that had been used since the Kamakura period. Ironically, later
Kokugaku scholars enveloped this chart in mystery, elevating it as a
divine text.^35
Jiun Sonja, an esoteric Buddhist scholar-monk and contemporary of
Norinaga, brought the early modern study of Sanskrit to its peak. Like
Jōgon, Keichū, and Norinaga before him, Jiun radically reevaluated
received knowledge and employed new research techniques, aiming to
achieve an accurate grasp of teachings in their original form, free of
the obfuscating layers of historical interpretation. The urgency of this
task led him later in life to reformulate Buddhism itself, arguing that
all Buddhist truths were encompassed in the simple, ethical path of the
ten precepts.^36 He was active in popularizing his vision of Buddhism
among the laity in the form of precept ceremonies, lectures, and the
publication of vernacular texts.
Jiun gained some understanding of Sanskrit grammar (not just its
pronunciation or inscription) and diligently compiled available sources
on the study of Sanskrit. He was early introduced to Siddham script
as a teenager, but it was not until his forties that he dedicated himself
to the study of Sanskrit. Around the age of thirty-nine, Jiun received
from Shingen (1689–1758) of Mt. Kōya, an acquaintance from
his research on precepts, the Sanskrit version of the Fugengyōgansan
brought by Kūkai from China. Though Jiun was not
(^35) For more on the fifty-sounds chart and the influence of Siddham studies on
nativist scholarship, see Kuginuki 2007; Mabuchi 1993; Yamada Yoshio 1938; Takeda
Tessen 1937a, 1937b; Murphy 2009. 36
The ten precepts include a prohibition on killing, stealing, adultery, lying, frivo-
lous speech, slander, equivocation, greed, anger, and wrong views.