[2] The Anagârika Dharmapala of Ceylon objects to this geographical distinction. He does not see any reason why the Buddhism of Ceylon should be regarded as Hînayânism, when it teaches a realisation of the Highest Perfect Knowledge (_Anuttara-samyak-sambodhi_) and also of the six Virtues of Perfection (_Pâramitâ_),--these two features, among some others, being considered to be characteristic of Mahâyânism. It is possible that when the so-called Mahâyânism gained great power all over Central India in the times of Nâgârjuna and Âryadeva, it also found its advocates in the Isle of Lion, or at least the followers of Buddha there might have been influenced to such an extent as to modify their conservative views. At the present stage of the study of Buddhism, however, it is not yet perfectly clear to see how this took place. When a thorough comparative review of Pâli, Singhalese, Tibetan, Sanskrit, and Chinese Buddhist documents is effected, we shall be able to understand the history and development of Buddhism to its full extent. [3] Translated into English by the author, 1900. The Open Court Pub. Co. Chicago. [4] These terms are explained elsewhere. [5] Followers of any religious sects other than Buddhism. The term is sometimes used in a contemptuous sense, like heathen by Christians. [6] The conception of Dharmakâya constitutes the central point in the system of Mahâyânism, and the right comprehension of it is of vital importance. The Body of the Law, as it is commonly rendered in English, is not exact and leads frequently to a misconception of the entire system. The point is fully discussed below. CHAPTER I NOTES. [7] They are: (1) form or materiality (_rûpa_), (2) sensation (_vedanâ_), (3) conception (_samjnâ_), (4) action or deeds (_samkâra_), and (5) consciousness (_vijnâna_). These terms are explained elsewhere. [8] _The Dhammapada_, v. 165. Tr. by A. J. Edmunds. [9] _The Dhammapada_, v. 127. [10] This last passage should not be understood in the sense of a total abnegation of existence. It means simply the transcendentality of the highest principle. [11] _The Kathopaniṣad_, IV. 10. [12] Guyau, a French sociologist, refers to the Buddhist conception of Nirvâna in his _Non-Religion of the Future_. I take his interpretation as typical of those non-Buddhist critics who are very little acquainted with the subject but pretend to know much. (English translation, pp. 472-474.)