[paragraph continues] Dharmalakshana sect. A story is told of him which throws an interesting light on the superstitions of his day. He was delivering a course of lectures in a preaching-place in Ayodhya, his place of residence. The lectures were not his own. Every evening he ascended to the Tushita Heaven and was coached for the next day's lesson by the Great Maitreya himself, the Buddha of the Future. One day a student doubted his word. "You must not do that," said the Professor; "what I am giving you I obtained from the Tushita Heaven, from Maitreya himself." With an incredulity which would have done honour to a class of Japanese students his auditors refused to believe him. "Very well, then," said Asangha, "I'll bring my Maitreya with me next time!" And the lessons thus delivered were the foundation of the doctrines of the Hosso Sect!

A. NOTE ON THE CHINESE SECTS.

The following notes on Chinese sects will be found useful for reference, as some of them will occur again in the Japanese chapters. Many of them were extremely superstitious and corrupt; but few professed much real reverence for the teachings of S'akyamuni, and in none, except in the Jodo, do we find any of the enthusiasm that uplifts its followers. I take my information mainly from Nanjo and Murakami.

1. The Abhidharma sect. This in India was reckoned as one of the twenty sects of the Hinayana. It was based on the Commentary on the Abhidharma treatises written by Katyayaniputra, and was brought to China about A.D. 394 by three Indian monks, Sanghadeva, Dharmanandin, and Sanghabhiiti. It seems to have prospered until about A.D. 440. 1 have found no traces of it in Japan.

2. Jojitsu, based on Harivarman's "Satyasiddhis'astra" (Nanjo, No. 1274), and brought to Singanfu by Kumarajiva in 401. It was opposed to the doctrines of the Sarvastivadins. It prospered in China until the beginning of the Tang period, when it was absorbed by the Tendai. It appeared in Japan only to disappear again.

3. Sanron, based on three S'astras, two by Nagarjuna, one by

[paragraph continues] Deva, with commentaries by Asangha and Vasubandhu. It was severely metaphysical, and was in high esteem in China during the Sui dynasty (589-618). Under the Tang it lost its prestige. It was brought to Japan during the time that the Sui influence was strong, and its first recognized head was Ekwan (624), but was ousted from favour by the Hosso and Kegon.