^246:3 The Ryobu doctrine is that there are two worlds, of which one, the world of ideas, is fixed and eternal. The material world corresponds to the world of ideas, with this difference, that the one Idea in the Ideal World may have many material counterparts in the world of matter. Thus the gods of India may be taken as the corporeal counterparts of the incorporeal Truths which the Eternal Buddhas stand for. The same, however, holds good for the gods of China and Japan. And things which are equal to the same thing are equal to one another.

^246:4 Shingonism has undoubtedly always been a most potent stimulant of art.

^247:1 Vajrayana, i.e. the Shingon, which explains the world by reference to the Diamond World, or World of Ideas (Vajradhatu). The use of this word seems to show that the Shingon is distinct from the other streams of the Mahayana.

^247:2 Amogha (Jap. Fuku) reached China from Southern India during the seventh century. He was a most prolific writer.

^247:3 This boy is said to have been a manifestation of Manjus'ri, the Bodhisattva who represents Wisdom, and who is specially connected with China. We can see that Manjus'ri, whose "true form" is that of a dragon, or Naga, has a special connection with the Avatamsaka (Kegon) doctrine, which I have described in the chapter on Nagarjuna. His worship in China must at this time have been very popular, for Prajna went to China especially to make inquiries about him.

^247:4 Prajna brings us into close touch with Christianity, for it was he that collaborated with a Nestorian priest in the translation of a book out of the Hu language (Persian?) into Chinese. The book is said to have been a Buddhist Sutra, but this is doubtful. I have been able to find out nothing about Munis'ri; but it is said that there was a Brahman also in their company--another indication pointing to the Hindu affinities of the Shingon.

^248:1 The vajra is a little instrument of incantation, made of copper or some other metal, and looking somewhat like a thunderbolt, when held in the hand of the celebrant. It plays a large part in the Shingon ritual, and is an element in the names of many Shingon books and Shingon priests.

^248:2 I.e. Koya.

^248:3 The story is that, when Kobo started, he made a prayer at the Shrine of Usa Hachiman, commending himself to the protection of the gods. In answer to this prayer the god of Kasui (whose name is not given) promised to accompany Kobo on his journey and to protect him wherever he went. In return for this Kobo produced the trees and flowers. It is clear from this that Kobo's object in going to China was to find a moyen de vivre for Buddhism and Shinto.

^248:4 The same claim is made in the twelfth century for Eisai, the founder of the Soto sect. It would seem that in the long period of civil war the art of tea-growing was again lost.