he is able to have a spiritual insight into the enlightenment of the Buddha. It is apparent, then, that this latter teaching penetrates more deeply into the truth of the doctrine of Pure Land than the other one, which is merely a provisionary or preparatory step leading up to the ultimate truth.

There are, thus, two classes or grades of teaching in the doctrine for the Wise as well as in that of Pure Land, provisionary and ultimate. But the ultimate teaching in the doctrine for the Wise, when compared to the corresponding grade of teaching in the doctrine of Pure Land, must be regarded as still belonging to the preparatory grade; for the former is the path beset with difficulties requiring an extraordinary amount of discipline to overcome them. The tabular view that follows will make us understand the foregoing argument more graphically:

Buddhism

The Lesser Vehicle (Hinayana)

for Shravakas

The Provisionary

and Pratyekabuddhas

The Greater Vehicle (Mahayana)

"Gradual"

Path for the Wise--Provisionary one (Shu-shutsu).

Path of Pure Land--Provisionary one (Wo-shutsu)

"Abrupt"

Path for the Wise--Ultimate teaching (Shu-cho)

Path of Pure Land--Ultimate teaching (Wo-cho)

The Ultimate.

[paragraph continues] The conclusion of all this is that the "Abrupt" teaching in the doctrine of Pure Land is the final path leading to the truth of Buddhahood attainable by all sentient beings; and this is no more than the teaching of the True Sect of Pure Land.

Footnotes

^63:43 "Lengthwise going-out."

^63:44 "Crosswise going-out."

^63:45 "Lengthwise passing-over."

^63:46 "Crosswise passing-over"

These four terms are too technical to be briefly explained here; suffice it to quote a passage from the Shinshu-kyoshi ("Principal teachings of the True Sect" by K. Ogurusu), relating to the subject. The translation is by Mr. James Troup of England.

"Again, within the Shodomon there are the methods (schools) of 'lengthwise going-out' and 'lengthwise passing-over.' The Hosso and San-ron Sects belong to the school of 'lengthwise going-out'; the Ke-gon, Tendai, Shin-gon, and Zen Sects belong to that of the 'lengthwise passing-over.' In the Jodo-mon there are the methods of 'crosswise going-out,' and 'crosswise passing-over.' Salvation by various actions constitutes 'crosswise going-out.' This depends on the power of one's self. Salvation by remembrance of the Name of Buddha constitutes 'crosswise passing-over.' This depends on the Power of Another."