[Footnote 11:  Davids’s Buddhism, pp. 180, 200; S. and H., pp. (87) 389, 416.]

[Footnote 12:  B.N., pp. 32-43.]

[Footnote 13:  B.N., pp. 44-56.]

[Footnote 14:  Japanese Fairy World, p. 282; Anderson’s Catalogue, pp. l03-7.]

[Footnote 15:  B.N., p. 62.]

[Footnote 16:  Pfoundes, Fuso Mimi Bukuro, p. 102.]

[Footnote 17:  B.N., p. 58.  See also The Monist for January, 1894, p. 168.]

[Footnote 18:  “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:  S. and H., p. 87.  See the paper read at the Parliament of Religions by the Zen bonze Ashitsu of Hiyeisan, 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 20:  See Century Dictionary, mantra.]

[Footnote 21:  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 22:  B.N., p. 78.]

[Footnote 23:  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-z[=o], 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 24:  S. and H., p. 31.]

[Footnote 25:  B.N., p. 115.]

[Footnote 26:  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:  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.]