It is naught but an idle talk to question the historical value of an organism, which is now full of vitality and active in all its functions, and to treat it like an archeological object, dug out from the depths of the earth, or like a piece of bric-à-brac, discovered in the ruins of an ancient royal palace. Mahâyânism is not an object of historical curiosity. Its vitality and activity concern us in our daily life. It is a great spiritual organism; its moral and religious forces are still exercising an enormous power over millions of souls; and its further development is sure to be a very valuable contribution to the world-progress of the religious consciousness. What does it matter, then, whether or not Mahâyânism is the genuine teaching of the Buddha? Here is an instance of most flagrant contradictions present in our minds, but of which we are not conscious on account of our preconceived ideas. Christian critics vigorously insist on the genuineness of their own religion, which is no more than a {16} hybrid, at least outwardly; but they want to condemn their rival religion as degenerated, because it went through various stages of development like theirs. It is of no practical use to trouble with this nonsensical question,--the question of the genuineness of Mahâyânism, which by the way is frequently raised by outsiders as well as by some unenlightened Buddhists themselves. 3. SOME MISSTATEMENTS ABOUT THE MAHÂYÂNA DOCTRINES. Before entering fully into the subject proper of this work, let us glance over some erroneous opinions about the Mahâyâna doctrines, which are held by some Western scholars, and naturally by all uninitiated readers, who are like the blind led by the blind. It may not be altogether a superfluous work to give them a passing review in this chapter and to show broadly what Mahâyânism is not. _Why Injustice is done to Buddhism._