FAM, 
 
 PEL. 
 
MMHfl 
 
AN 
 
 OUTLINE OF THE TRUE SECT 
 
 BUDDHISM 
 
 BY 
 
 IT. MAYEDA. 
 
 TRANSLATED BY 
 
 S. SONOD A. 
 
 FOl i FREE DISTRIBUTION. 
 
 PUBLISHED 
 
 BY 
 
 THE BUDDHIST PROPAGATION SOCIETY. 
 KIOTO. JAPAN 
 
 ISO :i. 
 
PREFACE. 
 
 The purport of this little work is to show the cardinal 
 doctrine of the Shin-shu, now the most important and 
 active sect in Japan. 
 
 It is a translation from a Japanese original written 
 by Mr. Mayeda, a priest of the Shin-slm, Hougwauji 
 branch, at the request of the Buddhist Propagation 
 Society, for free distribution at the World’s Fair of 
 Chicago. 
 
 When I was requested by the Society to undertake 
 the translation, the time allowed was so short that I fear 
 the work is but imperfectly done. 
 
 I have made a free rather than a literal translation ; 
 in some parts amplifying the original and in other parts 
 curtailing it, so as to make the work more intelligible to 
 foreigners. 
 
 I am very much indebted to Mr. E. B. Lambert for 
 his kind revision. 
 
 SHUYE SONODA. 
 
 Kyoto, Japan, ‘27th July, 18‘J3 
 
AN OUTLINE OF THE SHIN-SHU 
 
 OR “TRUE SECT.” 
 
 The complete name of the Shin-slm or “ True Sect,” is 
 Jo-do Shin-shu or “ True Sect of the Pure Land.” 
 
 The two great Divisions of Buddhism are those of Jo do 
 and Shc-do. 
 
 The term Jo-do, or Pure Land, is antithetical to that of 
 Sho-do, or Holv Path. 
 
 The Ten-dai, Ke-gon, Shin-gon, and other sects, belong 
 to the Sho-do. 
 
 The Sho-do doctrines teach that Holy Consciousness, or 
 Buddhahood, can be reached by self power, i.e. reliance on 
 one’s own works ; while the special aim of the Jo-do is to 
 be born in Amitabha Buddha’s Pure Land, (Suklmvati) 
 by relying entire]}' on his power. 
 
 So the name Jo-do, or Pure Land is given to the Sect. 
 
 Relative to the doctrine of being born in the Pure Land 
 of Amitabha Buddha there are several thesis. 
 
2 
 
 AN OUTLINE OF THE TRUE SECT. 
 
 One System teaches that we may be born in the Pure 
 Land by practicing various good works ; another teaches 
 that we may reach the Pure Land simply by the merit of 
 calling upon his name. 
 
 These two Systems combine self-power with the power 
 of Amitabha Buddha, and are not in conformity with the 
 tenets of the Sliin-shu or True Sect. 
 
 The Sliin-shu teaches that we may be born in the Pure 
 Laud only by relying upon Amitabha Buddlia’s power of 
 original prayer, rejecting the merits of self power and the 
 mere repetition of Buddha’s name. 
 
 The former two systems are called expedients, but the 
 third only, that of this sect is pure Taralci, or full depend- 
 ence on Buddha’s power, and this Taralci evolving the Great 
 Truth of Buddhism lias given the name Shin (True) to the 
 Sect. 
 
 Although, as mentioned, there are several systems of 
 Buddhism they are all included in the two great divisions 
 of the Pure Laud and the Holy Path. 
 
 Both include the truth and the expedients, so the founder 
 of our sect distinguishes clearly between these by making 
 the classification of Two Pairs and Four Folds (Ni-so 
 Shi-ju), namely : — 1st. The lengthwise going-out (Shu- 
 Shiutsu), that is the attainment of enlightenment by the 
 circuitous way during many periods. 2nd. The lengthwise 
 
AN OUTLINE OF THE TRUE SECT. 
 
 3 
 
 passing-over (Slm-Cliio), that is the attainment of en- 
 lightenment in the present existence. 3rd. The crosswise 
 going-out (O-shutsu), that is the attainment of birth in a 
 region adjoining the Pure Land. 4th. The crosswise 
 passing-over (O-cho), that is the attainment of birth in the 
 Pure Land of Amitablia Buddha. 
 
 The fourth is the only doctrine of our Sect. 
 
 According to the doctrines of the Sho-do (Holy Path) 
 the ordinary way to enter Nirvana is to give up all earthly 
 affections and passions step by step, and to awaken the 
 mental power by practicing the three Sikslms (San-gaku) 
 or disciplines. — Adhislla (Kai) or morality, Adhikitta (Jo) 
 or thought ; adhipragiki (ye) or learning. 
 
 The Doctrine of the True Sect is, however, different, 
 inasmuch as when we are born in the True Land of 
 Amitablia Buddha we at once enter Nirvsina without 
 following the gradual steps. Hence the uame Crosswise 
 passing-over. 
 
 There are three authentic Sutras of this sect : the 
 Dai-mu-ryo-ju-kyo, or the Larger Sukhavati-vyuha ; the 
 Kwan-mu-ryo-ju-kyo, or the Amitayus-dlyana ; and the 
 A-mida-lcyo, or the Smaller Sukhavati-vyuha. 
 
 These three Sutras give, in the clearest terms the prin- 
 ciples for attaining birth in the True Laud of Amitablia 
 Buddha. 
 
4 
 
 AN OUTLINE OF THE TRUE SECT. 
 
 The larger Sukhavati-vyulia is taken as a special text 
 Look, as it explains minutely the prayers and enlighten- 
 ment of Amitabha Buddha, so that the principles of 
 crosswise passing-over are explicitly expounded. 
 
 In China, between the Kan and So dynasties, twelve 
 translation of this Sutra were made, of which seven have 
 been lost. 
 
 Of the five extant, the translation by the Indian scholar 
 of the Tripitaka, Samghavarman (Ko-so-gai) in 210 A.D. is 
 the clearest and most perfect, and is in general use by the 
 priests and teachers of Buddhism. 
 
 About seven hundred years after the death of Sakj-amuni 
 Buddha Niigarguna (Ryu-ju) who was born in the southern 
 part of India wrote the Dasabhumi-vibhasha-sastra (Ju-ju- 
 bi-ba-slia-ron) in which he fully explains the section 
 Dasablhimi of the Buddliavatamsaka-mahavaipulya-siitra 
 (Ke-gon-gyo), and in which he commends the system of 
 the Pure Land as the clearest and most accessible means 
 to attain Nirvana, while he speaks of the other doctrines as 
 difficult and circuitous. 
 
 One hundred years earlier, lived Asvagoslia (Me-myo) 
 who wrote Mahayana-sraddhotpada-sastra expounding 
 Mali a y a n a doctrine. 
 
 At the end of the Saslra he roughly explains the doctrine 
 of the Pure Land, but as the distinction between the truth 
 
AN OUTLINE OF THE TRUE *ECT. 
 
 and the expedients is not clear we regard N.lgarguua as 
 the first expounder of the Doctrine. 
 
 Vasubandhu, who was born in the northern part of India 
 about nine hundred years after Buddha, was the next to 
 expound the Easy Path in a work called Ainitayus-sutro- 
 padesa Sastra (Jo-do-ron). 
 
 In Chiua during the CJi dynasty, Donran (485-542 ) wrote 
 a commentary on Amitayus-sutropadesa Sastra (Jo-do-ron- 
 tsu), and explained the full meaning of Tariki (Buddha’s 
 Power). 
 
 Next appeared Do-shaku (558-645) during the Zui 
 dynasty. He was au ardent follower of Don-rau, cherished 
 his memory, and, though Don-ran had been long dead 
 called himself his pupil. He wrote the An-raku-shu, in 
 which mention is first made of the Two gates, namely : 
 the Holy Path (Sho-do) and the Pure Land (Jo-do). 
 
 He so gave the two great divisions to Buddhism, defin- 
 ing the Pure Land as the only accessible means to the 
 people of the present generation. 
 
 Zendo in the To dynasty (613-681) succeeded Do-shaku 
 and amplified his instruction. He wrote a commentary on 
 the Kwan-mu-ryo-ju-kyo, poiuted out the true meaning of 
 the text and rejected the misinterpretations of the 
 followers of the Holy Path. He also wrote the O-jo-rai- 
 san, Ho-ji-san, Kwau-nen-bo-mon, Han-ju-san, and other 
 
G 
 
 AN OUTLINE OP TUE TRUE SECT. 
 
 works, ia all of which he aims at the extension of the 
 doctrine of the Pure Land. Hence the ascendency of the 
 Pure Land Gate dates from him. 
 
 In Japan, in the reign of the Emperor En-nyu (981) 
 Gen-shin wrote, the O-jo-yo-sliu, and is thus considered as 
 the successor of Zen-do. 
 
 In the reign of the Emperor Takakura (1175), Gen-ku 
 first established the Pure Land Sect, wrote the Sen-jalcu- 
 sliu, and further developed Zen-do’s precepts and system of 
 teaching. 
 
 The seven priests above enumerated — Nagarjuna, Vasu- 
 bandliu, Don-ran, Do-sliaku, Zen-do, Gen-shin, and Gen-ku 
 are styled the “ Seven High Priests ” (Shichi-ko-so). 
 
 In India, China, and Japan, there were many persons 
 who preached the doctrine of the Pure Land but almost 
 all were ambiguous in the distinction between truth and 
 expedient. 
 
 The “Seven High Priests ” were, however, distinct upon 
 this point and preached the crosswise passing-over doctrine 
 explicitly, so that their works are acknowledged as orthodox. 
 
 Sliin-ran Sho-nin the founder of the Shin-sliu or “ True 
 Sect” in Japan was born in the third year of Zio-an (1173) 
 of the Emperor Takakura. His father Arinori was a 
 member of the Fujiwara family and an official in the palace 
 of the Empress Dowager. 
 
AN Ol'TLINE OK THE TKUE SECT. 
 
 7 
 
 Shin-rail Sho-uin entered tlie priesthood at nine years of 
 age under Zicliin, the high priest of the Ten-dai sect. 
 
 Later on he went to Mount Hi-ei to study more deeply 
 the Ten-dai doctrines. 
 
 Though he perfectly understood the meaning and 
 acknowledged the harmony of the three satya (San-Tai), 
 yet he perceived that to attain Nirvana b}’ the Holy Path 
 was almost impracticable to the imperfect human beings of 
 this world. He therefore went to Gen-ku, one of the 
 seven high priests before mentioned, to study the doctrine 
 of the Pure Laud, and, under this master’s instruction, he 
 quickly grasped the essential points of the doctrine and 
 perceived that Nirvana was attainable to all through the 
 Gate of the Pure Land. To follow out Gen-ku’s wishes he 
 married the daughter of the Sessho Kwau-baku (Prince 
 Regent) Ivujo Kanezane. 
 
 This was an extraordinary event in the history of Budd- 
 hism, marriage having been forbidden to the priesthood 
 heretofore. 
 
 From this dates the foundation of the two systems, 
 Paramartlia-satya (Sin-dai) or Spiritual Truth, and Samo- 
 riti-satya (Zoku-tai) or Moral Truth. 
 
 In the first year of Shogen (1207), the priests of the 
 Holy Path became jealous of the daily progress of the 
 doctrine of the Pure Land and slandered Gen-kit and his 
 
8 
 
 AN OUTLINE OF THE TKUE SECT. 
 
 disciple to the government. In consequence of this Gen-lcii 
 was confined to the province of Tosa, Shin-ran was forbidden 
 to leave Ecliigo, and the propagation of the doctrine was 
 stopped. After five years when these restrictions were 
 removed by the emperor, Shin-ran Sho-nin travelled 
 through the north-western provinces spreading the doctrine 
 of the sect. 
 
 In the first year of Gen-nin (1221) at the age of o2 
 years, when at Inada in the province of Hidaclii, he 
 compiled the Kyo-gyo-.iho-mou-rui, or collection of Maxims 
 concerning the Doctrine, Practice, Faith, and Enlighten- 
 ment of the Pure Land- 
 
 In this work of six volumes he enlarged the teaching of 
 Gen-ku and elucidated all diflicult points. Truly this work 
 is a collection of the important precepts of the doctrine of 
 the three sutras and the explanations of the seven high 
 priests, together with his own commentary thereon. 
 
 As it is the organization of the doctrine of the sect, 
 Shin-ran is justly considered as the founder. 
 
 Besides this standard work he also wrote the jo-do-mon-ri- 
 ju-slio, gu-toku-sho, ISyu-shutsu-ny-mon-ge, Son-go-shiu- 
 zo-mai-mon, and other works. 
 
 Returning to Kyoto he preached there for many years, 
 and died in that city on the 28th November, the second year 
 of Ko-cliyo (1262), at the age of 90 years, After Shin -rail’s 
 
AN OUTLINE OK THE TKUE SECT. 
 
 9 
 
 death his youngest daughter Kaku-shin a nun, together 
 with his grandson Nio-shin taught the doctrines of the 
 sect iu Kyoto, building a temple to which the Emperor 
 Kameyama gave the name, Ku-ou-zitsu-zio-Amida-Butsu- 
 Hon-gwan-ji. 
 
 Owing to civil war and internal dissensions iu the 
 country, the true faith suffered much, but Rennyo Sho-niu, 
 the eighth iu succession (High Priest) from Shinran, by 
 his extraordinary zeal and energy contrived to restore the 
 declining sect, and caused it to acquire considerable 
 influence. 
 
 Another successor having performed some service for 
 the Government received the honorable rank of Zyun-mon- 
 zeki (prince-like-treatment). 
 
 At present the Chief Priests are held as Nobles by the 
 Government and are much venerated by the common 
 people, and the sect is rapidly extending in influence and 
 numbers 
 
 The acknowledged branches of the sect are ten in 
 number. 
 
 The Hongwauji and Otani branches have hereditary Chief 
 Priests who are descendants of the founder Shin-rau, and 
 consequently those brauelies have the highest authority. 
 
 Of the minor branches, the chiefs of some are descendants 
 of Shin-rau’s disciples, while a few have been established iu 
 
10 
 
 AN OUTLINE OF THE TRUE SECT. 
 
 comparatively late years. Of those branches that of 
 Takada is the most flourishing. 
 
 The doctrines of the sect consist of the paramatha-satya 
 (Sin-dai) and Samvriti-satya (Zoku-tai). 
 
 The Paramartha-satya is to seek to be born in the Pure 
 Land by relying on the power of the Original Prayer of 
 Amitabha Buddha, abnegating self-power. 
 
 The Samvriti-satya is to obey the laws of the Government 
 and to practise morality, honoring the institutions of the 
 country in which one lives. 
 
 In short : — To have faith in the power of Amitabha 
 Buddha’s prayer ; to rest assured of future bliss through 
 that faith ; and to lead an upright and moral life here, to 
 the welfare and happiness of mankind. 
 
 Such are the requirements of the two satya. 
 
 We And the the forty eight Original Prayers of Amitabha 
 Buddha in the Larger Sukhavativyuha. Of these the 
 eighteenth is the most important. It runs thus : — 
 
 “If any living beings, even to the limits of the teu 
 regions, who believe in me with Truth, Faith, and have 
 the Desire to be born in my country, and have even to 
 ten times repeated the thought (of my name) be not born 
 there, then may I not obtain the perfect knowledge.” 
 
 The meaning of this prayer is that all beings (throughout 
 infinite space) who earnestly believe in the mercy of 
 
AN OUTLINE OF THE TRUE SECT. 
 
 11 
 
 Buddha and his power to save them, may be born in the 
 Pare Land by virtue of such faith. 
 
 With this original prayer conceived in his compassionate 
 live, he practiced good works during many kalps (periods) 
 in order to deliver all beings from suffering, and the result 
 was the accomplishment of his great power. 
 
 This power is called Amitabha Buddha, and means the 
 perfection and immeasurability of Holy Intelligence and 
 Benevolence. 
 
 ✓ 
 
 So whoever has faith in ' the power of the prayer is 
 rescued by him and born in the Pure Land. 
 
 This Pure Land is that which evolved from Amitabha 
 Buddha’s power of prayer, namely, the power of Mercy. 
 
 The Laud which we witness at present (this world) 
 evolved from our fancies and worldly desires, but by 
 rejecting such fancies and desires Buddhahood may evolve 
 the true world by the power of pure intelligence and 
 mercy. 
 
 The Pure Land of Amitabha Buddha is, in some degree, 
 such a world, but by virtue of the holy power which causes 
 all beings to enter Nirvana, it is far superior to those of 
 other Buddhas. 
 
 So the sutra says: — “The Pure Land alone is trans- 
 cendent and excellent." 
 
 The doctrine of this sect, that is the inspiration given to 
 
12 
 
 AN OUTLINE OF THE TRUE SECT. 
 
 tlie followers by tlie Original prayer of Amitabha Buddha 
 is the threefold faith mentioned in the original prayer. 
 
 1st. Truth. 2nd. Faith. 3rd. The desire to be born in 
 the Pure Land. 
 
 Now what is meant by the three-fold faith V It is the 
 state of the mind, not doubting even in the slightest 
 degree, but having a hearty desire for the future birth, 
 bringing to mind Amitabha Buddha’s original prayer. 
 Any one, however ignorant he may be, may obtain such 
 inspiration. 
 
 It is nevertheless not the result of self-power, but the 
 influence of the great mercy of Amitabha Buddha. In 
 other words, it is the reflection of the mental light of 
 Amitabha Buddha upon the mind ; so that it is called the 
 Wisdom of Buddha. 
 
 As it is the Wisdom of Buddha, it accomplishes in one 
 moment the ability to be born in the Pure Land of all 
 good works and merits. 
 
 This is expressed in the great sutras as follows — “ One 
 moment fulfills the highest merits, and obtains the great 
 benefit for the believer.” 
 
 The words “ great benefit ” mean the certaint}- of being 
 born in the Pure Land and becoming Buddha. 
 
 Thus as the followers accomplish immediate belief, they 
 need neither supplications nor actions, nor any practice 
 
AN OUTLINE OF THE TfcUE SECT. 
 
 13 
 
 of self-power for the future ; but need only lo keep in 
 their hearts the mercy of Amitabha Biuldhn, and invoke his 
 name whenever they are affected by his holy light. This 
 is the “ repetition of the thought (of Buddha’s name) even 
 to ten times,” as spoken in the original prayer. The 
 repetition is, of course, not limited to the number ten, 
 so that the words “ even to ” are used. 
 
 There may be some who repeat the name of Buddha for 
 ten or twenty years or during their whole life, while 
 walking, standing, sitting, or lying down ; while some may 
 do the Nenbutsu, or calling Buddha to remembrance, only 
 once before they die. In short as the certainty of being 
 born is fulfilled in one moment of belief, (he next observance 
 is to remember his mercy in heart and invoke his name by 
 mouth. 
 
 This is called “ Thanksgiving for Buddha’s mercy,” and 
 is the only formal practice of the sect. 
 
 Although in this sect, as is common in the others, the 
 altar is decorated and certain rites performed before it at 
 particular times, as on the anniversary of the death of a 
 relation, Ac., yet such is not in supplication for the. 
 happiness of the deceased. It is only another form of 
 thanksgiving for Buddha’s mercy in accordance with the 
 common ritual of the Buddhist religion, and has no 
 further significance. 
 
14 
 
 AN OUTLINE OF THE TRUE SECT. 
 
 Indeed at the present day it is not advisable to perforin 
 such rites too frequently as they tend to superstition 
 amongst the uninformed and ignorant. 
 
 The doctrines and practices of the sect are therefore, as 
 can be seen from the foregoing, easily attained by any 
 one; ascetic observances (such as leading a hermit’s life, 
 freeing one’s self from worldly affections) not being con- 
 sidered essential. 
 
 Indeed, on the contrary, the followers ought to have 
 communication with the world, so as to discharge their 
 professional and social duties, and help to further the 
 teaching of morality. 
 
 This is the Samvriti-sat-ya (Zokutai) or “ Moral Truth 
 by general consent.” 
 
 As to the truth, Sakyamuni, in the Larger Sutra (Dai 
 Muriojukio) says : — “You should separate yourselves from 
 all evil and select and practice what is good, with due 
 consideration and thought.” — 
 
 “ All people of the world, parents and children, brothers 
 and sisters, husbands and wives, and all relations, should 
 respect and love, and not hate and envy each other . — “ You 
 should supply each other’s wants, and not be discontented 
 and covetous.” — “ You should always be gentle in words 
 and appearance, and not be offensive and adverse to each 
 other.” 
 
AN OUTLINE OF THE TRUE SECT. 
 
 15 
 
 As to the result of such good conduct, Buddha says : — 
 “ The earth will become harmonious, the country pros- 
 perous, weapons unused, morality esteemed, and courtesy 
 and humility practiced.” 
 
 In short, the principle of the Sam-vriti-satya is to live in 
 the world, have intercourse with the people, and desire the 
 peace and prosperity of the country ; always remembering 
 the mercy of Amitabha Buddha and keeping a compas- 
 sionate heart. 
 
 Therefore the system of the sect is far different from 
 that of those austere ascetics who desire for themselves 
 the future world only, put the present world in oblivion, 
 and look upon the rise and fall of the country with 
 indifference. 
 
 Ours is truly a National religion that desires at the same 
 time prosperity in this life and happiness in the next. 
 
 The followers of the sect too, though they desire the 
 happiness of the present life, neither employ spells nor 
 supplications of any kind for the purpose of avoiding 
 misfortune and gaining happiness, because misfortunes 
 are the result of bad Karma (actions) already committed 
 (in a previous state of existence), and those portions that 
 can be expunged by the power of Buddhas and Bodliisatt- 
 vas are wiped out as the benefit of relying upon the great 
 mercy of Amitabha Buddha. 
 
16 
 
 AN OUTLINE OF THE TRUE SECT. 
 
 According to the general rule the priests of the sect cut 
 the hair short, wear religious vestments, and show the 
 general appearance of bonzes, but since the doctrine is so 
 easy of attainment, and the austere observances of the 
 other sects are not considered essential, they are allowed 
 to marry and to eat flesh and fish, which privileges are 
 strictly forbidden to the priests of the other sects. Thus 
 the priests are allowed to act freely in such matters. 
 
 This is called “ the manner of non-priests and non- 
 laymen ” which was established by the founder of the sect 
 and is peculiar to it alone. 
 
 Now as to the Pararnartlia-satya (Shindai), there are 
 two benefits : — 1st. Becoming in the present life a member 
 of the Samyaktva-rasi (Sho-jo-jii), or body of absolute 
 truth. 2nd. Attaining to Nirvana (Metsudo) in the next 
 life. 
 
 In -the first place, the body of absolute truth means the 
 class of beings who will certainly be born in the Pure 
 Land and attain to Nirvana there in the next life. 
 
 They are taken hold of within the light of Amitabha 
 Buddha, and suffer transmigration no more ; so that they 
 are also called Avaivartikas (Fu-tai-ten), or those who 
 never return again. 
 
 They derive the benefit at the moment of putting faith 
 in Buddha. 
 
AN OUTLINE HI TIIL nu t SECT. 
 
 17 
 
 In the second place, Nirvana (Metsudo) means extinguish 
 all the passions and transcend the great sea of trans- 
 migration. 
 
 According to the Hinayana (The Smaller Vehicle) 
 Nirvana is a state of nothingness, just as an extinguished 
 light, but in the Malmyana (the Greater Vehicle), on the 
 contrary, it is the place where all the passions are 
 extinguished, where is revealed the entire bod}' of 
 Blnitatathata (Sliin-nyo) or absolute truth, and where all 
 merits exist. This is the true meaning of Nirvana, and is 
 the state of Buddha who accomplishes wisdom and mercy. 
 
 As the believers of this sect receive this great wisdom 
 and mercy entitling them to be born in the Pure Land, no 
 sooner are they born there than they attain to Nirvana, 
 the highest perfection of wisdom and mercy. 
 
 This is the pre-eminant benefit of the cross-wise passing- 
 over, far surpassing that attained by any method of 
 self-power. 
 
 The essential points of the doctrines of the sect are as 
 stated. 
 
 Now, as the system of the Pure Land is founded upon 
 the merciful heart of Amitablia Buddha and is accessible 
 to the most uneducated and ignorant, it may wear the 
 appearance of shallowness and superficiality. Nevertheless 
 as the Intelligence and Mercy of Amitablia Buddha were 
 
18 
 
 AX OUTLINE Ot THE TltL'E SECT. 
 
 revealed by tlie wisdom that attains to tlie truth of the 
 universe, it naturally contains the most profound principles, 
 and is, of course, in exact accordance with scientific truths, 
 so it is far different from the doctrines of Christianity 
 which are always at variance with science. 
 
 At first sight, it may, perhaps, appear to those who do 
 not understand the true doctrines of the Maliayana, that 
 Buddhism is allied to Christianity ; but were they acquainted 
 with the profound principles of the Doctrine, they would 
 perceive the superior excellence of Buddhism, and fully 
 understand the “ holy calm ” that always rests in the hearts 
 of all true believers. 
 
 Moreover the general morality taught in the Samvriti- 
 satya is not like that of Christianity, which is biased, and, 
 in some cases, detrimental to the state. 
 
 It encourages the national spirit, adapts itself well to 
 the manners and customs of the place it prevails, and 
 maintains the peace of the country. 
 
 In such points all, who have any interest in religion, 
 will agree as to its excellence. 
 
 Ileceutty Buddhism has been introduced iuto western 
 countries and has the tendency to spread widely, but the 
 Doctrine that is entertained in some parts of Europe at 
 present is that of the Hinayana, still prevailing in Ceylon, 
 Siam, etc., and not that of the Maliayana taught in China 
 
AN OUTLINE OK THE Tltl’K. SECT. 
 
 lit 
 
 anil Japan. Even should there he in western countries a 
 few who are studying the Mahayaua it is in accordance 
 with the doctrine of the Holy Path, whose rules are so 
 austere that they are very difficult to practice and 
 consequently not suitable to the common people ; while 
 the Pure Land Gate, in spite of its superficial appearance, 
 embodies the most profound truths and is well adapted 
 to all. 
 
 Beiug then suitable to every-day life and avoiding those 
 superstitions into which Christians are likely to fall, there 
 is no doubt that any European or American who studies 
 the religion will be inspired with its truths, and will gladly 
 devote himself to the propagation of its sublime tenets. 
 
 In Japan the sect is in a flourishing condition, the 
 believers becoming more numerous day by day, while those 
 of the other sects are diminishing in number. Indeed we 
 believe the true sect of the Pure Land to be the religion 
 that will attain sovereign power over the world in the 
 future. 
 
 This is solely owing to Amitabha Buddha’s merciful aid 
 and protection, and is in accordance with the golden words 
 of Sakyamuni : “ I especially bequeath this sutra for ten 
 
 thousand years of the latter day of the law.” 
 
 THE END. 
 

 
 
 
TO OUR READERS 
 
 This and other two pamphlets have been printed for free 
 distribution in the World’s Columbian Fair, and our call for 
 the fund has been liberally answered bv our members and 
 friends, of whom we are glad to mention the following 
 names. 
 
 Y. (iinnoo : Tokio. 
 
 (i. Fujikura : Tokio. 
 
 M. Kokura : Minn. 
 
 Shintoku Association : Yetchii. 
 Saislio Ko : Aki. 
 
 M. Xaito : Mino. 
 
 V. Koyeilzuka : Hijen. 
 
 Some Students in tlie Otani Theo- 
 logical School : Tokio. (of the 
 Eastern Hongwauji). 
 
 I. Iwatani : Yetchii. 
 
 R. Suga : Kioto. 
 
 T. Adzuma : Tokio. 
 
 M. Xishikawa : Kobe. 
 
 T. Tsnchiyama : Yetcliii. 
 
 O. Sdgoro : Yechijen. 
 
 H. Xishida : Hijen. 
 
 The Kanatsu Union : Y’echijen. 
 
 K. Takagi : Yechijen. 
 
 Tlie Icliijo Union : Yechijen. 
 
 The Y’enrio Union : Y'echijen. 
 
 R. Sugivama : Kobe. 
 
 M. Takaknsu : Kobe. 
 
 K. Ichishita : Higo. 
 
 R. Nomnra : Y'echijen. 
 
 The Diamond Union : Aki. (Kongo 
 Gnmi.) 
 
 K. Tamura : Higo. 
 
 K.‘ Honda : Higo, 
 
 T. Irire : Saunki. 
 
 Y'. Kiinura : Inami. 
 
 The Siizen Society : Mino. 
 
 M. Ito : Aki. 
 
 The Tokio Buddhist Propaganda. 
 The Tokio YY'omen Association. 
 
 S. Takahashi : Iwami. 
 
 I. Mikami : Iwami. 
 
 Z. Sato : Iwami. 
 
 I. Fuji wars : Iwami. 
 
 The Tesliima Cliiou-ko : Suwo. 
 
 C. Knmagaye : Aki. 
 
 The Tautoku Slia : Bingo. 
 

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