Note 2 — INDEX.
Reading edition
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. (return)