[W]hether or not one accepted the Mahāyāna sūtras as the Buddha’s word, it was widely acknowledged that they had appeared long after his passage into nirvāṇa (the period of four hundred years was often mentioned). For their opponents, the sūtras were newly composed; for their proponents, they were newly revealed to the world of humans, having – for example – been hidden and safeguarded for centuries by gods and nāgas.

Things were very different in East Asia. The Mahāyāna sūtras were already being produced when Buddhism first entered China. The Chinese, at least initially, had little sense of the historical progression of the tradition, of what had transpired over the previous four centuries. Under the circumstances, the Mahāyāna sūtras were particularly appealing. Their teachings of nonduality resonated with indigenous notions of an integrated, holistic cosmos, while the bodhisattva ideal paralleled Chinese philosophical notions of human perfectibility. And the Lotus Sūtra, said to have been the Buddha’s ultimate and final teaching, in which he explains his teaching method within the context of his traditional life story, came to hold a special prominence.