[f22] For a more or less detailed account of the various Buddhist schools that came up within a few centuries after the Buddha, see Vasumitra’s _Samayabhedo-paracana-cakra_. Professor Suisai Funahashi recently published an excellent commentary on this book. [f23] Cf. _The Sukhāvatī-vyūha_ (edited by Max Müller and B. Nanjio), p. 7, where we have: “Buddhasvaro anantaghoshah,” that is, the Buddha’s voice is of infinite sounds. See also the _Saddharma-puṇḍarīka_ (p. 128) where we read: “Svareṇa caikena vadāmi dharmam,” I preach the law with one voice. The parable of the water of one taste (_ekarasaṁ vāri_) variously producing herbs, shrubs, and others, is very well known among the Mahayanists. [f24] Here we find the justification of a “mystic” interpretation of the sacred books of any religion. The Swedenborgian doctrine of Correspondence thus grows illuminating. The philosophy of Shingon mysticism somewhat reflects the idea of correspondence, though naturally it is based on a different set of philosophical ideas. Varieties of interpretation are always possible in anything not only because of the presence of the subjective element in every judgment, but because of infinite complications of objective relationship. [f25] Cf. such Sutras as the _Tevijja_, _Mahāli_, _Brahmajāla_, etc. in the Dīgha Nikāya. See also the _Sutta Nipāta_, especially the Atthakavagga, which is one of the earliest Buddhist texts in our possession at present. There we read about “Ajjhattasanti” (inward peace) which cannot be attained by philosophy, nor by tradition, nor by good deeds. [f26] That the Buddha never neglected to impress his disciples with the idea that the ultimate truth was to be realised by and in oneself, is evidenced throughout the Agamas. Everywhere we encounter with such phrases as “without depending upon another, he believed, or thought, or dissolved his doubts, or attained self-confidence in the Law.” From this self-determination followed the consciousness that one had all one’s evil leakages (_āsrava_) stopped or drained off, culminating in the realisation of Arhatship—which is the goal of Buddhist life. [f27] _The Dialogue of the Buddha_, Sacred Books of the Buddhists, Vol. II., p. 29. [f28] In fact, the term, _prajñā_ or in _paiñña_ Pali, is not an exclusive possession of the Mahayanists, for it is also fully used by their rival disciples of the Buddha. The latter however failed to lay any special emphasis on the idea of enlightenment and its supreme significance in the body of Buddhism, and as the consequence Prajñā was comparatively neglected by the Hinayanists. Mahayanism on the other hand may be designated as the religion of Prajñā _par excellence_. It is even deified and most reverently worshipped. [f29] This is no other than “the opening of the pure eye of the Dharma” (_virajaṁ vītamalaṁ dhamma-cakkhum udapādi_), frequently referred to in the Agamas when one attains to Arhatship.