[Footnote 105: The Sânkhya philosophy makes a similar statement, though for different reasons.]
[Footnote 106: Vajracchedikâ. See _S.B.E._ vol. XLIX. It was translated into Chinese by Kumârajîva (384-417 A.D.).]
[Footnote 107: Or in other repetitions of the same formula, beings, ideas, good things, signs, etc., etc.]
[Footnote 108: Soyen Shaku, _Sermons of a Buddhist Abbot_, p. 47.]
[Footnote 109: See for a simple and persuasive statement of these abstruse doctrines a charming little book called _Wu-Wei_ by H. Borel.]
[Footnote 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.]
[Footnote 111: Asanga'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.]
[Footnote 112: The discussion of _tathatâ_ in Kathâvatthu, XIX. 5 seems to record an early phase of these speculations.]
[Footnote 113: _Awakening of Faith_, Teitaro Suzuki, pp. 62 and 70.]
[Footnote 114: The process is generally called Vâsana or perfuming.]
[Footnote 115: Vijñânamâtra Sâstra. 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.]
[Footnote 116: So the Mâdhyamika Sâstra (XXV. 19) states that there is no difference between Samsâra and Nirvâna. Cf. Rabindranath Tagore, _Sadhana_, pp. 160-164.]
[Footnote 117: _E.g._ Bodhicaryâvatâra, chap. I, called praise of the Bodhicitta.]
[Footnote 118: _E.g._ the Pu-ti-hsin-li-hsiang-lun (Nanjio, 1304), translated from Nâgârjuna, and the Ta-Ch'êng-fa-chieh-wu-cha-pieh-lun, translated from Sthiramati (Nanjio, 1258).]
In a previous chapter I have discussed the Pali Canon and I shall subsequently have something to say about the Chinese and Tibetan Canons, which are libraries of religious and edifying works rather than sacred books similar to the Vedas or the Bible. My present object is to speak of the Sanskrit literature, chiefly sutras, which appeared contemporaneously with the rise of Mahayanism in India.