accustomed to divide
for separate study. It embodies in one living structure grand and peculiar
views of physical science, refined and subtle theorems on abstract
metaphysics, an edifice of fanciful mysticism, a most elaborate and
far-reaching system of practical morality, and finally a church
organization as broad in its principles and as finely wrought in its most
intricate network as any in the world."

It would hardly be worth while to attempt any detailed description of the
many Buddhist sects represented in Japan. To observe the main
characteristics of the principal ones, and their points of difference from
one another, will be amply sufficient for our purpose. The greater number
of the schools were introduced from China, but a few are Japanese
developments.

Let us take, first of all, the schools of the Hinayana, or Minor Vehicle,
which, as we should expect, is not extensively represented in Japan. The
Hinayana is represented by four philosophical schools, in two of which the
materialistic element predominates, and in the two other the idealistic;
while eschatological questions afford further ground for difference. The
points in dispute between these philosophical schools of Buddhism are
altogether so subtle and abstruse as to be extremely difficult of
comprehension to any not thoroughly versed in such distinctions. Of the
four sects referred to, one, called the _Kusha_, has for its
characteristic the fact that it bases its teaching on the Abhidharma
Pitaca.

To the Minor Vehicle belongs the curious system known as the "Holy Path."
This has been described as a "debtor and creditor account kept with divine
justice." Much less common than in China, the system of the "Holy Path" is
yet widely practised in Japan. Elaborate tables are drawn up, containing a
list of all good and bad actions it is possible to perform, with the
numbers added which each counts on the side of merit or demerit. The
numbers range from one to a hundred, or even more; and the tables afford
an insight into the relative importance in which all kinds of actions
present themselves to the Oriental mind. He who would tread life's journey
along the Holy Path must, at least, aim at setting off his bad deeds by a
corresponding number of good acts of equal value. At the end of each year,
the account is balanced, and the overplus or deficit is transferred to the
succeeding one. That such a system is liable to the gravest abuse,
especially in the case