of Japan, we may pass it by. For although the books and
writings belonging to Southern Buddhism, and comprehended under the
formula of the Hinayana or Smaller Vehicle, have been studied in China,
Korea and Japan, yet they have had comparatively little influence upon
doctrinal, ritualistic, or missionary development in Chinese Asia.

Astonishingly different has been the case with the Northern Buddhisms
which are those of Nepal, Tibet, Mongolia, Manchuria, China, Korea and
Japan. As luxuriant as the evolutions of political and dogmatic
Christianity and as radical in their departures from the primitive
simplicity of the faith, have been these forms of Buddhist doctrine,
ritual and organization. We cannot now dwell upon the wonderful details
of the vast and complicated system, differing so much in various
countries. We pass by, or only glance at, the philosophy of the Punjaub;
the metaphysics of Nepal--with its developments into what some writers
consider to be a close approach to monotheism, and others, indeed,
monotheism itself; the system of Lamaism in Tibet, which has paralleled
so closely the development of the papal hierarchy; the possibly two
thousand years' growth and decay of Chinese Buddhism; the varieties of
the Buddhism of Mongolia--almost swamped in the Shamanistic
superstitions of these dwellers on the plains; the astonishing success,
quick ripening, decay, and almost utter annihilation, among the learned
and governing classes, of Korean Buddhism;[15] and study in detail only
Eastern or Japanese Buddhism.

We shall in this lecture attempt but two things:

I. A summary of the process of thought by which the chief features of
the Northern Buddhisms came into view.

II. An outline of the story of Japanese Buddhism during the first three
centuries of its existence.

The Development of Northern Buddhism

Leaving the early Buddha legends and the solid ground of history, the
makers of the newer Buddhist doctrines in Nepal occupied themselves with
developing the theory of Buddhahood and of the Buddhas;[16] for we must
ever remember that Buddha[17] is not a proper name, but a common
adjective meaning enlightened, from the root to know, perceive, etc.
They made constant and marvellous additions to the primitive doctrine,
giving it a momentum which gathered force as the centuries went on; and,
as propaganda, it moved against the sun.

This development theory ran along the line of _personification_. Not
being