It would appear that some of the Tantras treat of five bodies, adding to the three here given others such as the Ânandakâya, Vajrakâya and Svabhâvakâya. For this doctrine see especially De la Vallée Poussin, J.R.A.S. 1906, pp. 943-997 and Muséon, 1913, pp. 257 ff. Jigs-med nam-mká, the historian of Tibetan Buddhism, describes four. See Huth, Ges. d. Bud. in d. Mongolei, vol. II. pp. 83-89. Hinduism also assigns to living beings three bodies, the Kâraṇa-śarîra, lingaś. and sthûlaś.
92
Translated into Chinese by Dharmaraksha between 397 and 439 A.D.
93
The prototype of the Sambhoga-kâya is found in the Pali Canon, for the Buddha says (Mahâparinib. Sut. III. 22) that when he appears among the different classes of gods his form and voice are similar to theirs.
94
Watters, vol. II. p. 38. "Spiritual essence" is Fa-shên in Chinese, i.e. Dharma-kâya. Another pass age is quoted to the effect that "henceforth the observances of all my disciples constitute the Tathâgata's Fa-shên, eternal and imperishable."
95
Mahâparinib. Sut. VI. i.
96
Something similar might happen in English if think and thing were pronounced in the same way and a thing were believed to be that which we can think.
97
See Ashtasâhasrikâ Prajñâ-pâramitâ, chap. IV, near beginning.
98
It is in this last point that no inferior intelligence can follow the thought of a Buddha.
99
The Awakening of Faith, Teitaro Suzuki, p. 59.
100
E.g. in Mahâparinib. Sut. IV. 57, the Buddha says "There has been laid up by Cunda the smith (who had given him his last meal) a karma, redounding to length of life, to good fortune, to good fame, to the inheritance of heaven, and of sovereign power."
101
Strictly speaking Madhyamaka is the name of the school Mâdhyamika of its adherents. Both forms are used, e.g. Madhyamakakârikâs and Mâdhyamikasûtra.
102
Nâgârjuna says Śûnyam iti na vaktavyam aśûnyam iti va bhavet Ubhayam nobhayam ceti prâjñâptyartham tu kathyate, "It cannot be called void or not void or both or neither but in order to somehow indicate it, it is called Śûnyatâ."
103
Sam. Nik. XXII. 90. 16.
104
Gotama, the founder of the Nyâya philosophy, also admitted the force of the arguments against the existence of present time but regarded them as a reductio ad absurdum. Shadworth Hodgson in his Philosophy of Reflection, vol. I. p. 253 also treats of the question.
105
The Sânkhya philosophy makes a similar statement, though for different reasons.
106
Vajracchedikâ. See S.B.E. vol. XLIX. It was translated into Chinese by Kumârajîva (384-417 A.D.).
107
Or in other repetitions of the same formula, beings, ideas, good things, signs, etc., etc.
108
Soyen Shaku, Sermons of a Buddhist Abbot, p. 47.
109
See for a simple and persuasive statement of these abstruse doctrines a charming little book called Wu-Wei by H. Borel.
110
Translated from the Chinese by Teitaro Suzuki, 1900. The translation must be used with care, as its frequent use of the word soul may lead to misunderstanding.
111
Asaṅga's work Mahâyâna-sûtrâlankâra (edited and translated by S. Lévi) which covers much of the same ground is extant in Sanskrit as well as in Chinese and Tibetan translations. It is a lucid and authoritative treatise but does not appear to have ever been popular, or to be read now in the Far East. For Yogâcâra see also Muséon, 1904, p. 370.
112
The discussion of tathatâ in Kathâvatthu, XIX. 5 seems to record an early phase of these speculations.
113
Awakening of Faith, Teitaro Suzuki, pp. 62 and 70.
114
The process is generally called Vâsana or perfuming.
115
Vijñânamâtra Śâstra. Chinese version quoted by Teitaro Suzuki, Outlines of Mahâyâna Buddhism, p. 343. Apparently both upâdhi and upadhi are used in Buddhist Sanskrit. Upâdi is the Pali form.
116
So the Mâdhyamika Śâstra (XXV. 19) states that there is no difference between Samsâra and Nirvâna. Cf. Rabindranath Tagore, Sadhana, pp. 160-164.
117
E.g. Bodhicaryâvatâra, chap. I, called praise of the Bodhicitta.
118
E.g. the Ṕu-t́i-hsin-li-hsiang-lun (Nanjio, 1304), translated from Nâgârjuna, and the Ta-Ch'êng-fa-chieh-wu-ch́a-pieh-lun, translated from Sthiramati (Nanjio, 1258).
119
In the Mahâyâna-sûtrâlankâra he quotes frequently from the Samyukta and Ekottara Âgamas, corresponding to the Samyutta and Anguttara Nikâyas of the Pali.
120
A reading Vaitulya has also been found in some manuscripts of the Lotus discovered at Kashgar and it is suggested that the word may refer to the sect of Vetullas or Vetulyakas mentioned in the Commentary on the Kathâvatthu as holding that the Buddha really remained in the Tushita heaven and sent a phantom to represent him in the world and that it was Ânanda, not the Buddha, who preached the law. See Kern, Vers. en Med. der K. Ak. v. Wetenschappen, Letterk., R. 4 D. VIII. pp. 312-9, Amsterdam, 1907, and De la Vallée Poussin's notice of this article in J.R.A.S. 1907, pp. 434-6. But this interpretation does not seem very probable.
121
IV. 160. 5.
122
See Cullavagga, V. 33. The meaning evidently is that the Buddha's words are not to be enshrined in an artificial literary form which will prevent them from being popular.
123
Sûtrâlankâra, I. 2.
124
See Waddell, "The Dhâraṇî cult" in Ostasiat. Ztsft. 1912, pp. 155 ff.
125
Chap. XXI, which is however a later addition.
126
Dig. Nik. 32.
127
Watters, Yüan Chwang, II. p. 160.
Watters, Yüan Chwang, II. p. 160.
128
The Mahâvyutpatti (65) gives a list of 105 sûtras.
129
The word pâram-itâ means as an adjective gone to the further shore or transcendent. As a feminine substantive it means a transcendent virtue or perfection.
130
See Walleser, Prajñâ-pâramitâ in Quellen der Religionsgeschichte, pp. 15 ff. S.B.E. XLIX. Nanjio, Catalogue Nos. 1-20 and Rajendralala Mitra's Nepalese Buddhist Literature, pp. 177 ff. Versions are mentioned consisting of 125,000 verses, 100,000 verses, 25,000 verses, 10,000 verses and 8,000 verses respectively. (Similarly at the beginning of the Mahâbhârata we are told that the Epic consists of 8,800 verses, of 24,000 and of 100,000.) Of these the last or Ashṭasâhasrikâ has been published in the Bibliotheca Indica and the second or Śatasâhasrikâ is in process of publication. It is in prose, so that the expression "verses" appears not to mean that the works are Gâthâs. A Khotanese version of the Vajracchedikâ is edited in Hoernle's Manuscript Remains by Sten Konow. The Sanskrit text was edited by Max Müller in Anecdota Oxoniensia.
131
The Sanskrit text has been edited by Kern and Nanjio in Bibliotheca Buddhica; translated by Burnouf (Le Lotus de la bonne Loi), 1852 and by Kern (Saddharma-Puṇḍarîka) in S.B.E. vol. XXI.
132
There appears to have been an earlier Chinese version of 255 A.D. but it has been lost. See Nanjio, p. 390. One of the later Chinese versions alludes to the existence of two recensions (Nanjio, No. 139). See B.E.F.E.O. 1911, p. 453. Fragments of a shorter and apparently earlier recension of the Lotus have been discovered in E. Turkestan. See J.R.A.S. 1916, pp. 269-277.
133
Edited by Rajendralala Mitra in the Bibliotheca Indica and partially translated in the same series. A later critical edition by Lefmann, 1902-8.
134
The early Chinese translations seem doubtful. One said to have been made under the later Han has been lost. See Nanjio, No. 159.
135
See Burnouf, Introduction, pp. 458 ff. and J.R.A.S. 1905, pp. 831 ff. Rajendralala Mitra, Nepalese Buddhist Literature, p. 113. A brief analysis is given in J.A.S.B. June, 1905 according to which the sûtra professes to be the work of a human author, Jina of the clan of Kâtyâyana born at Campâ. An edition of the Sanskrit text published by the Buddhist Text Society is cited but I have not seen it. Chinese translations were made in 443 and 515 but the first is incomplete and does not correspond with our Sanskrit text.
136
Abstract by Rajendralala Mitra, Nepalese Buddhist Lit. p. 241.
137
See Nanjio, No. 127 and F.W.K. Muller in Abhandl. der K. Preuss. Akad. der Wissenschaften, 1908. The Uigur text is published in Bibliotheca Buddhica, 1914. Fragments of the Sanskrit text have also been found in Turkestan.
138
Abstract by Raj. Mitra, Nepalese Buddhist Lit. pp. 90 ff. The Śikshâsamuccaya cites the Gaṇḍa-vyûha several times and does not mention the Avataṃsaka.
139
The statement was first made on the authority of Takakusu quoted by Winternitz in Ges. Ind. Lit. II. i. p. 242. Watanabe in J.R.A.S. 1911, 663 makes an equally definite statement as to the identity of the two works. The identity is confirmed by Pelliot in J.A. 1914, II. pp. 118-121.
140
Abstract by Raj. Mitra, Nepalese Buddhist Lit. pp. 81 ff. Quoted in Śântideva's Bodhicaryâvatâra, VIII. 106.
141
See J.R.A.S. 1911, 663.
142
Abstract by Raj. Mitra, Nepalese Buddhist Lit. pp. 81 ff.
143
Translated in part by Beal, Catena of Buddhist Scriptures, pp. 286-369. See also Teitaro Suzuki, Outlines of Mahâyâna, p. 157. For notices of the text see Nanjio, Nos. 399, 446, 1588. Fa-Hsien, chap. XXIX. For the equivalence of Shou-lêng-yen and Śûrangama see Nanjio's note to No. 399 and Julien, Méthode, 1007 and Vasilief, p. 175.
144
See Śikshâs, ed. Bendall, pp. 8,91 and Hoernle, Manuscript remains, I. pp. 125 ff.
145
Mahâyâna-sûtrâlankâra, XIX. 29.
146
E.g. the Râshtra-pâla-paripṛicchâ edited in Sanskrit by Finot, Biblioth. Buddhica, 1901. The Sanskrit text seems to agree with the Chinese version. The real number of sûtras in the Ratnakûṭa seems to be 48, two being practically the same but represented as uttered on different occasions.
147
There is another somewhat similar collection of sûtras in the Chinese Canon called Ta Tsi or Mahâsannipâta but unlike the Ratnakûṭa it seems to contain few well-known or popular works.
148
I know of these works only by Raj. Mitra's abstracts, Nepal. Bud. Lit. pp. 95 and 101. The prose text is said to have been published in Sanskrit at Calcutta, 1873.
149
Raj. Mitra, Nepalese Buddhist Lit. pp. 285 ff. The Sanskrit text was published for the Buddhist Text Society, Calcutta, 1898.
150
Avadâna is primarily a great and glorious act: hence an account of such an act.
151
The Avadâna-śataka (Feer, Annales du Musée Guimet, XVIII) seems to be entirely Hinayanist.
152
Edited by Senart, 3 vols. 1882-1897. Windisch, Die Komposition des Mahâvastu, 1909. Article "Mahavâstu" in E.R.E.
153
So too do the words Horâpâthaka (astrologer), Ujjhebhaka (? Uzbek), Peliyaksha (? Felix). The word Yogâcâra (I. 120) may refer simply to the practice of Yoga and not to the school which bore this name.
154
Edited by Cowell and Neil, 1886. See Nanjio, 1344.
155
Edited by Bendall in Bibl. Buddhica.
156
Nanjio, No. 1466. For a learned discussion of this work see Lévi and Chavannes in J.A. 1916, Nos. I and II.