[114]This is one of the most important philosophical works of the Yogacâra school. Vasubandhu wrote the text (Nanjo, No. 1215) which consists only of thirty verses, but there appeared many commentators after the death of the author, who naturally entertained widely different views among themselves on the subject-matter, as it is too tersely treated in the text. Hsüen Tsang made selections out of the ten noted Hindu exegetists in A.D. 659 and translated them into the Chinese language. The compilation consists of ten fascicles and is known asDiscourse on the Ideality of the Universe(a free rendering of the Chinese titleChang wei shi lun, Nanjo, No. 1197). (return)
[115]May I venture to say that the conception of God as entertained by most Christians is a Body of Bliss rather than the Dharmakâya itself? In some respects their God is quite spiritual, but in others he is thought of as a concrete material being like ourselves. It seems to me that the human soul is ever struggling to free itself from this paradox, though without any apparent success, while the masses are not so intellectual and reflective enough as to become aware of this eternal contradiction which is too deeply buried in their minds. (return)
[116]The reader must not think that there is but one Pure Land which is elaborately described in theSukhâvatî Vyûha Sûtraas the abode of the Tathâgata Amitâbha, situated innumerable leagues away in the West. On the contrary, the Mahâyâna texts admit the existence of as innumerable pure lands as there are Tathâgatas and Bodhisattvas, and every single one of these holy regions has no boundary and is coexistent with the universe, and, therefore, their spheres necessarily intercrossing and overlapping one another. It would look to every intelligent mind that those innumerable Buddha-countries existing in such a mysterious and incomprehensible manner cannot be anything else than our own subjective creation. (return)
[117]For a description of these marks see theDharmasangraha, pp. 53 ff. A process of mystifying or deifying the person of Buddha seems to have been going on immediately after the death of the Master; and the Mahâyânistic conception of Nirmânakâya and Sambhogakâya is merely the consummation of this process. Southern Buddhists who are sometimes supposed to represent a more “primitive” form of Buddhism describe just as much as Mahâyânism the thirty-two major and eighty minor excellent physical marks of a great man as having been possessed by Çâkyamuni, (for instance, see theMilindapañha,S. B. E.Vol. XXXV. p. 116). But any person with common sense will at once see the absurdity of representing any human being with those physical peculiarities. And this seems to have inspired more rational Mahâyânists to abandon the traditional way of portraying the human Buddha with those mysterious signs. They transferred them through the doctrine of Trikâya to the characterisation of the Sambhogakâya Buddha, that is, to the Buddha enjoying in a celestial abode the fruit of his virtuous earthly life. The Buddha who walked in the flesh as the son of King Suddhodana was, however, no more than an ordinary human being like ourselves, because he appeared to us in a form of Nirmânakâya, i.e. as a Body of Transformation, devoid of any such physical peculiarities known as thirty-two or eighty lakṣanas. Southern Buddhists, so called, seem, however, to have overlooked the ridiculousness of attributing these fantastic signs to the human Buddha; and this fact explains that as soon as the memory of the personal disciples of Buddha about his person vanished among the later followers, intense speculation and resourceful imagination were constantly exercised until the divers schools settled the question each in its own way. (return)
[118]Cf. I Cor. XI. 19 et seq. (return)
[119]Kern’s English translation (S. B. E.Vol. XXI), Chap. III, p. 80. (return)
[120]It should be noted here that the idea of universal salvation was lacking altogether in the followers of Hînayânism. But what distinguished it so markedly from Mahâyânism is that the former did not extend the idea wide enough, but confined it to Buddhahood only. Buddha attained omniscience in order that he might deliver the world, but we, ordinary mortals, are too ignorant and too helpless to aspire for Buddhahood; let us be contented with paying homage to Buddha and faithfully observing his precepts as laid down by him for our spiritual edification. Our knowledge and energy are too limited to cope with such a gigantic task as to achieve a universal salvation of mankind; let a Buddha or Bodhisattva attempt it while we may rest with a profound confidence in him and in his work. Thoughts somewhat like these must have been going about in the minds of the Hînayânists, when their Mahâyâna brethren were making bold to strive after Buddhahood themselves. The difference between the two schools of Buddhism, when most concisely expressed, is this: While one has a most submissive confidence in the Buddha, the other endeavors to follow his example by placing himself in his position. The following quotation (“the Story of Sumedha,” a Jâtaka tale, from Warren’sBuddhism, p. 14) in which Sumedha, one of the Buddha’s former incarnations, expresses his resolve to be a Buddha, may just as well be considered as that of a Mahâyânist himself, while the Hînayânists would not dare to make this wish their own:
“Or why should I, valorous man,The ocean seek to cross alone?Omniscience first will I achieve,And men and gods convey across.“Since now I make this earnest wish,In presence of this Best of Men,Omniscience sometime I’ll achieve,And multitude convey across.“I’ll rebirth’ circling stream arrest,Destroy existence’s three modes;I’ll climb the sides of Doctrine’s ship,And men and gods convey across.”
“Or why should I, valorous man,The ocean seek to cross alone?Omniscience first will I achieve,And men and gods convey across.
“Since now I make this earnest wish,In presence of this Best of Men,Omniscience sometime I’ll achieve,And multitude convey across.
“I’ll rebirth’ circling stream arrest,Destroy existence’s three modes;I’ll climb the sides of Doctrine’s ship,And men and gods convey across.”
(return)
[121]This is a very rough summary of the doctrine that is known as Parivarta and expounded in theAvatamsaka Sûtra, fas. 21-22 where ten forms of Parivarta are distinguished and explained at length. (return)
[122]Warren’sBuddhism in Translations, the “Story of Sumedha,” pp. 14-15. (return)
[123]It may be interesting to Christian readers to note in this connection that modern Buddhists do not reject altogether the idea of vicarious atonement, for their religious conviction as seen here admits the parivarta of a Bodhisattva’s merits to the spiritual welfare of his fellow-creatures. But they will object to the Christian interpretation that Jesus was sent down on earth by his heavenly father for the special mission to atone for the original sin through the shedding of his innocent blood, for this is altogether too puerile and materialistic. (return)
[124]The full title of the work isA Treatise on the Transcendentality of Bodhicitta(Nanjo, No. 1304). It is a little book consisting of seven or eight sheets in big Chinese type. It was translated into Chinese by Dânapâla (Shih Hu) during the tenth century of the Christian Era. (return)
[125]Upaya, meaning “expedient,” “stratagem,” “device,” or “craft,” has a technical sense in Buddhism. It is used in contrast to intelligence (prajñâ) and is synonymous with love (karunâ). So, Vimalakîrti says in the sûtra bearing his name (chap. 8, verses 1-4): “Prajñâ is the mother of the Bodhisattva and Upaya his father; there is no leader of humanity who is not born of them.” Intelligence (prajñâ) is the one, the universal, representing the principle of sameness (samatâ), while Upaya is the many, being the principle of manifoldness (nânâtvâ). From the standpoint of pure intelligence, the Bodhisattvas do not see any particular suffering existences, for there is nothing that is not of the Dharmakâya: but when they see the universe from the standpoint of their love-essence, they recognise everywhere the conditions of misery and sin that arise from clinging to the forms of particularity. To remove these, they devise all possible means that are directed towards the attainment of the final aim of existence. There is only one religion, religion of truth, but there are many ways, many means, many upayas, all issuing from the all-embracing love of the Dharmakâya and equally efficient to lead the masses to supreme enlightenment and universal good. Therefore, ontologically speaking, this universe, the Buddhists would say, is nothing but a grand display of Upayas by the Dharmakâya that desires thereby to lead all sentient beings to the ultimate realisation of Buddhahood. In many cases, thus, it is extremely difficult to render upaya by any of its English equivalents and yet to retain its original technical sense unsuffered. This is also the case with many other Buddhist terms, among which we may mention Bodhi, Dharmakâya, Prajñâ, Citta, Parivarta, etc. The Chinese translators havefang p’ienfor upaya which means “means-accommodation.” (return)
[126]Its full title isA Discourse on the Non-duality of the Mahâyâna-Dharmadhâtu. It consists of less than a dozen pages in ordinary Chinese large print. It was translated by Deva-prajñâ and others in the year 691 A.D. (return)
[127]This work was translated by Kumârajîva into Chinese at the beginning of the fifth century A.D. It is divided into two fascicles, each consisting of about one score of Chinese pages. (return)
[128]The above is a liberal rendering of the first part of the Chapter III, in Vasubandhu’sBodhicitta. (return)
[129]The distinction between the five indriyas and the five balas seems to be rather redundant. But the Hindu philosophers usually distinguish actor from action, agent from function or operation. Thus the sense-organs are distinguished from sensations or sense-consciousnesses, and the manovijñâna (mind) from its functions such as thinking, attention, memory, etc. The âtman has thus come to be considered the central agent that controls all the sensuous and intellectual activities. Though the Buddhists do not recognise this differentiation of actor and action in reality, they sometimes loosely follow the popular usage. (return)
[130]In this connection it is very interesting also to note that Carlyle expresses the same sentiment about the greatness of Shakespeare in hisHero Worship. “If I say that Shakspeare is the greatest of Intellects, I have said all concerning him. But there is more in Shakspeare’s intellect than we have yet seen It is what I call an unconscious intellect; there is more virtue in it that he himself is aware of. Novalis beautifully remarks of him, that those dramas of his are Products of Nature too, as deep as Nature herself. I find a great truth in this saying, Shakspeare’s Art is not Artifice; the noblest worth of it is not there by plan or precontrivance. It grows from the deeps of Nature, through this noble sincere soul, who is a voice of Nature.” (return)
[131]The ten powers of the Buddha are: (1) The mental power which discriminates between right and wrong, (2) The knowledge of the retribution of karma, (3) The knowledge of all the different stages of creation, (4) The knowledge of all the different forms of deliverance, (5) The knowledge of all the different dispositions of sentient beings, (6) The knowledge of the final destination of all deeds, (7) The knowledge of all the different practices of meditation, deliverance, and tranquilisation, (8) The knowledge of former existences, (9) The unlimited power of divination, (10) The knowledge of the complete subjection of evil desires (âçrava). (return)
[132]The four convictions (vaiçâradyas) of the Buddha are: (1) That he has attained the highest enlightenment, (2) That he has destroyed all evil desires, (3) That he has rightly described the obstacles that lie in the way to a life of righteousness, (4) That he has truthfully taught the way of salvation. (return)
[133]The eighteen unique characteristics which distinguish the Buddha from the rest of mankind are: (1) He commits no errors. Since time out of mind, he has disciplined himself in morality, meditation, intelligence, and lovingkindness, and as the result his present life is without faults and free from all evil thoughts. (2) He is faultless in his speeches. Whatever he speaks comes from his transcendental eloquence and leads the audience to a higher conception of life. (3) His mind is faultless. As he has trained himself in samâdhi, he is always calm, serene, and contented. (4) He retains his sameness of heart (samâhitacitta), that is, his love for sentient beings is universal and not discriminative. (5) His mind is free from thoughts of particularity (nânâtvasamjñâ), that is, it is abiding in truth transcendental, his thoughts are not distracted by objects of the senses. (6) Resignation (upekṣâ). The Buddha knows everything, yet he is calmly resigned. (7) His aspiration is unfathomable, that is, his desire to save all beings from the sufferings of ignorance knows no bounds. (8) His energy is inexhaustible, which he applies with utmost vigor to the salvation of benighted souls. (9) His mentation (smṛti) is inexhaustible, that is, he is ever conscious of all the good doctrines taught by all the Buddhas of the past, present, and future. (10) His intelligence (prajñâ) is inexhaustible, that is, being in possession of all-intelligence which knows no limits, he preaches for the benefits of all beings. (11) His deliverance (vimukti) is permanent, that is, he has eternally distanced all evil passions and sinful attachments. (12) His knowledge of deliverance (vimuktijñâna) is perfect, that is, his intellectual insight into all states of deliverance is without a flaw. (13) He possesses a wisdom which directs all his bodily movements towards the benefit and enlightenment of sentient beings. (14) He possesses a wisdom which directs all his speeches toward the edification and conversion of his fellow-creatures. (15) He possesses a wisdom which reflects in his clear mind all the turbulent states of ignorant souls, from which he removes the dark veil of nescience and folly. (16) He knows all the past. (17) He knows all the future. (18) He knows all the present. (return)
[134]For an elaborate exposition of the Daçabhûmî, see theAvatamsaka(sixty volume edition, fas. 24-27), theÇûrangama, Vasubandhu’s Commentary on Asanga’sComprehensive Treatise on Mahâyanism(fas. 10-11), theVijnânamâtra Çâstra(fas. 9), etc., and for a special treatment of the subject consult the sûtra bearing the name, which by the way exists in a Sanskrit version and whose brief sketch is given by Rajendra Mitra in hisNepalese Buddhist Literature, p. 81 et seq. (return)
[135]Literally, “to advance against.” (return)
[136]Cf. Beal’s translation in theS. B. E.Vol XIX. pp. 306-307, vs. 2095-2101. Beal utterly misunderstands the Chinese original. (return)
[137]TheBuddhacarita, Cowell’s translation in theS. B. E.Vol. XLIX. p. 145. (return)
[138]From A. J. Edmunds’s translation ofDhammapada. (return)
[139]P. 225. Beal’s translation is not always reliable, and I would have my own if the Chinese original were at all accessible. (return)
[140]The gâthâs supposed to be the first utterance of the Buddha after his enlightenment, according to Rockhill’sLife of the Buddha(p. 33) compiled from Tibetan sources, give an inkling of nihilism, though I am inclined to think that the original Tibetan will allow a different interpretation when examined by some one who is better acquainted with the spirit of Buddhism than Rockhill. Rockhill betrays in not a few cases his insufficient knowledge of the subject he treats. His translation of the gâthâs is as follows:
“All the pleasures of the worldly joys,All which are known among the gods,Compared with the joy of ending existence,Are not as its sixteenth part.“Sorry is he whose burden is heavy,And happy he who has cast it down;When once he has cast off his burden,He will seek to be burthened no more.“When all existences are put away,When all notions are at an end,When all things are perfectly known,Then no more will craving come back.”
“All the pleasures of the worldly joys,All which are known among the gods,Compared with the joy of ending existence,Are not as its sixteenth part.
“Sorry is he whose burden is heavy,And happy he who has cast it down;When once he has cast off his burden,He will seek to be burthened no more.
“When all existences are put away,When all notions are at an end,When all things are perfectly known,Then no more will craving come back.”
In theUdâna, II., 2, we have a stanza corresponding to the first gâthâ here cited, but theUdânadoes not say “the joy of ending existence,” but “the destruction of desire.”
According to theLalita Vistara, the Buddha’s utterance of victory is (Râjendra Mitra’s Edition p. 448):
“Cinna vartmopaçânta rajâh çuṣkâ âçravâ na punaḥ çravanti.Chinne vartmani varttate duḥkhasyaiṣonta ucyate.”
“Cinna vartmopaçânta rajâh çuṣkâ âçravâ na punaḥ çravanti.Chinne vartmani varttate duḥkhasyaiṣonta ucyate.”
(return)
[141]Warren’sBuddhism in Translations, p. 376. (return)
[142]General D. M. Strong’s translation, p. 64. (return)
[143]The text does not expressly say “animate or inanimate”, but this is the author’s own interpretation according to the general spirit of Mahâyânism. (return)
[144]There are two obstacles to final emancipation: (1) affective, and (2) intellectual. The former is our unenlightened affective or emotional or subjective life and the latter our intellectual prejudice. Buddhists should not only be pure in heart but be perfect in intelligence. Pious men are of course saved from transmigration, but to attain perfect Buddhahood they must have a clear, penetrating intellectual insight into the significance of life and existence and the destiny of the universe. This emphasising of the rational element in religion is one of the most characteristic points of Buddhism. (return)
[145]This is one of the most important philosophical texts of Mahâyânism. Its original Sanskrit with the commentary of Chandra Kîrti has been edited by Satis Chandra Acharya and published by the Buddhist Text Society of India. The original lines run as follows (p. 193):
“Aprahînam, asamprâptam, anucchinnam, açâçvatam,Aniruddham, anutpannam, evam nirvânam ucyate.”
“Aprahînam, asamprâptam, anucchinnam, açâçvatam,Aniruddham, anutpannam, evam nirvânam ucyate.”
(return)
[146]Literally, that which is characterised by the absence of all characterisation. (return)
[147]Cf. the following from theMâdhyamika:
“Bhaved abbâvo bhâvaç ca nirvânam ubhayam katham:Asamskṛtam ca nirvânam bhâvâbhavâi ca samskṛtam.”Or, “Tasmânna bhâvo nâbhâvo nirvânamiti yujyate.”
“Bhaved abbâvo bhâvaç ca nirvânam ubhayam katham:Asamskṛtam ca nirvânam bhâvâbhavâi ca samskṛtam.”Or, “Tasmânna bhâvo nâbhâvo nirvânamiti yujyate.”
(return)
[148]In theVisuddhi-MaggaXXI. (Warren’s translation, p. 376 et seq.), we read that there are three starting points of deliverance arising from the consideration of the three predominant qualities of the constituents of being: 1. The consideration of their beginnings and ends leads the thoughts to the unconditioned; 2. The insight into their miserableness agitates the mind and leads the thoughts to the desireless; 3. The consideration of the constituents of being as not having an ego leads the thoughts to the empty. And these three, we are told, constitute the three aspects of Nirvâna as unconditioned, desireless, and empty. Here we have an instance in the so-called Southern “primitive” Buddhism of viewing Nirvâna in the Mahâyânistic light which I have here explained at length.
En passant, let us remark that as Buddha did not leave any document himself embodying his whole system, there sprang up soon after his departure several schools explaining the Master’s view in divers ways, each claiming the legitimate interpretation; that in view of this fact it is illogical to conclude that Southern Buddhism is the authoritative representation par excellence of original Buddhism, while the Eastern or the Northern is a mere degeneration. (return)
[149]There are three Chinese translations of this Mahâyâna text, by Dharmarakṣa, Kumârajîva, and Bodhiruci, between 265 and 517 A.D. (return)
[150]
Samsârasya ca nirvânât kincid asti viçeṣaṇam:Na nirvâṇasya samsârât kincid asti viçesaṇam.
Samsârasya ca nirvânât kincid asti viçeṣaṇam:Na nirvâṇasya samsârât kincid asti viçesaṇam.
(return)
[151]
Nirvâṇasya ca yâ kotiḥ kotiḥ samsârasya ca,Vidyâdanantaraṃ kincit susukṣnaṃ vidyate.
Nirvâṇasya ca yâ kotiḥ kotiḥ samsârasya ca,Vidyâdanantaraṃ kincit susukṣnaṃ vidyate.
(return)
[152]Concerning the similarity in meaning of this statement to the one just preceding, a commentator says that the sixth is the statical view of Suchness (or Dharmakâya) and the seventh its dynamical view. One explains what the highest reality of Buddhism is and the other what it does or works. (return)
[153]The Discourse on Buddha-essenceby Vasubandhu. The Japanese Tripitaka edition of 1881, fas. II., p. 84, where the stanza is quoted from theSûtra on the Incomprehensible. (return)
[154]This is expressed in the first verse of theMâdhyamika Çâstra, which runs as follows:
“Anirodham anutpâdam anucchedam açâçvatamAnekârtham anânârtham anâgamam anirgamam.”
“Anirodham anutpâdam anucchedam açâçvatamAnekârtham anânârtham anâgamam anirgamam.”
Literally translated these lines read:
“No annihilation, no production, no destruction, no persistence,No unity, no plurality, no coming in, no going out.”
“No annihilation, no production, no destruction, no persistence,No unity, no plurality, no coming in, no going out.”
(return)
[155]Compare this Buddhist sentiment of universal love with that of the Christian religion and we shall see the truth that all religions are one at the bottom. We read in Thomas à Kempis’sImitation of Christ(ch. XIII): “My son, I descended from heaven for thy salvation; I took upon me thy sorrows, not necessity but love drawing me thereto; that thou thyself mightest learn patience and bear temporal sufferings without repining. For from the hour of my birth, even until my death on the cross, I was not without suffering of grief.” This is exactly the sentiment that stimulates the Bodhisattvas to their gigantic task of universal salvation. Those who are free from sectarian biases will admit without hesitation that there is but one true religion which may assume various forms according to circumstances. “Many are the roads to the summit, but when reached there we have but one universal moonlight.” (return)
[156]TheDharmapada, XIV. 5. Mr. A. J. Edmunds’s translation is,
“Ceasing to do all wrong,Initiation into goodness,Cleansing the heart:This the religion of the Buddhas.”
“Ceasing to do all wrong,Initiation into goodness,Cleansing the heart:This the religion of the Buddhas.”
(return)
Page numbers are given in {curly brackets}.
The following have been left as-printed:
Archaic and inconsistent spellings (e.g., Corea, Nirvâna/Nirvana, coördination/co-ordination, efficience/efficiency, Âlaya-vijñâna/Âlayavijñâna, etc.).
Ellipses of varying lengths.
(p. 317) The Eightfold Noble Path is listed omitting the seventh step (Right mindfulness). Also, the sixth step is usually given as “Right effort,” not “Right recollection.”
The usage of both “fn.” and “ft.” to denote “footnote” in the Index.
Lastly, some syntactical errors with possible corrections given in square brackets:
(p. 83) “Its foundation lies too deeply buried in [the] human heart to be damaged by knowledge or science.”
(p. 104) “When Bodhi-Dharma... saw Emperor Wu of [the] Liang dynasty (A.D. 502-556), he was asked...”
(p. 214) “In good karma we are made to live eternally, but in [an] evil one we are doomed...”
(p. 215) “Pious Buddhists believe that... he enters right into the soul and becomes [an] integral part of his being.”
Alterations to the text:
Abandon the use of drop-caps.
Convert footnotes to endnotes and add a corresponding entry in the TOC.
Punctuation corrections: several missing/invisible periods and a few commas, some quotation mark pairings/nestings, etc.
[TOC]
Add missing “Two Forms of Knowledge” subsection under Chapter IV.
Under Chapter XII, change “Bhimukhî” to “Abhimukhî”.
[Introduction]
Change “the other schools, whichlatterbecame a class by itself” tolater.
“led to the dissensionafMahâyânism and Hînayânism” toof.
“Kant, for instance, aspromotorof German philosophy” topromoter.
“a fewcentnriesafter Açvaghoṣa, the progressive party” tocenturies.
“while thePrayekabuddhasand the Çrâvakas are considered” toPratyekabuddhas.
“Buddhism cannot ignore thesignificaneof Mahâyânism” tosignificance.
“their rival religion asdenegerated, because it went” todegenerated.
“This fact so miserably spoils theirpurityofsentiment” topurity of.
“his intellect becomespitiouslyobscured by his” topiteously.
“referingto the Mahâyâna conception of Dharmakâya” toreferring.
[Chapter I]
“that, owing to a crimecommitedby them” tocommitted.
“do not recognise the evanescence ofwordlythings” toworldly.
“Thedotrineof nescience or ignorance is technically” todoctrine.
“sons and daughters, wivesaudhusbands, all transfigured” toand.
“and which therefore were utterlydesplicable” todespicable.
“in response to the patheticpersuationof his father’s” topersuasion.
[Chapter II]
“Sthiramati in hisIndroductionto Mahâyânism” toIntroduction.
“As the silkworm imprisons itself in thecacooncreated” tococoon.
“realm of the absolute and the abode ofnon-particurality” tonon-particularity.
[Chapter III]
“satisfy the inmostyearingsof the human heart” toyearnings.
“which consists of the inmostyearingsof the human heart” toyearnings.
[Chapter IV]
“World-views Founded on the ThreeFromsof Knowledge” toForms.
(p. 94, fn. 1) “Nanjo. Nos. 246aud247), etc.” toand.
“From this, it is to beinferedthat Buddhism never” toinferred.
[Chapter V]
(Nâgârjana’sfamous doctrine of “The Middle Path) toNâgârjuna’s.
“is no more than a fragment of theabsoulteBhûtatathâtâ” toabsolute.
“to be very logical and free from seriousdufficulties” todifficulties.
“Adam with Eve, Buddha with Devadatta, etc.,ect.,” toetc.
[Chapter VI]
“andBuddiand Ahankâra. Buddhi, intellect, is defined” toBuddhi.
(p.139, fn. 1) “doctrine of Mahâyânism, i.e.. that of” change third period to a comma.
[Chapter VII]
“fixed state of things in which perfectequillibrium” toequilibrium.
“the noumenal ego as the raisond’ êtreof our” tod’être.
(literally means “aggregate” or “aglomeration”) toagglomeration.
(saying: “This‘middle’is extremely indefinite) toThis ‘middle’.
“the hypothesis of thepermamentexistence of an” topermanent.
(The term “sabhâva” (self-essence or noumenon) is) tosvabhâva.
“they are like thewill-‘o-the-wisp” towill-o’-the-wisp.
“If the Fourfold Noble Truthdœsnot exist” todoes.
“TheBuddha ’steaching rests on the discrimination” toBuddha’s.
[Chapter VIII]
“He issufficentunto himself as he is here and now” tosufficient.
“and the accumulation of of merits (punyaskandha)” delete oneof.
“Every one of these seeds which areinfintein number” toinfinite.
[Chapter IX]
“than devastation,barreness, and universal misery” tobarrenness.
“Even so with theDharkâyaof the Tathâgata” toDharmakâya.
“Even so with the Dharmakâya oftheT athâgata” tothe Tathâgata.
“such as blindness, deafness, mentalabberration, etc.” toaberration.
“Itanthroposiseseverything beyond the proper measure” toanthropomorphises.
[Chapter X]
(p. 243, fn. 1) “the Eastern Tsin dynasty (A.D, 371-420)” change the comma to a period.
“the work oncereferedto in the beginning of this book” toreferred.
“describe the the essential peculiarities of each school” delete onethe.
(p. 253, fn. 2) “A part of theorginalSanskrit text” tooriginal.
“Asanga and Vasubandhu will be herereferedto” toreferred.
“pious Buddhists would betransferedafter their death” totransferred.
(p. 271, fn. 1) “eighty minorexellentphysical marks of a great” toexcellent.
(same) “Theytransferedthem through the doctrine of Trikâya” totransferred.
[Chapter XI]
“which was quite unwittinglycommitedby him” tocommitted.
“does not allow thetransferingof responsibility” totransferring.
“It isuncreateand its self-essence is void” touncreated.
[Chapter XII]
“On the evanescence of thewordlyinterests” toworldly.
“3. Circumspection; 4.Equillibrium, or tranquillity” toEquilibrium.
“aloof from the consuming fire ofpasssion” topassion.
“He practises the virtue ofstrenuousuess(vriya)” tostrenuousness.
[Chapter XIII]
“And am eternally released from all pain andsuffe ring” tosuffering.
(p. 334, fn. 2) “Cowell’s translation in the S. B. E. Vol.ILIX. p. 145” toXLIX.
“When we speak ofBuddha ’sentrance into Nirvâna” toBuddha’s.
“love is a Buddha-dharma, wisdom is aBuddha dharma” toBuddha-dharma.
“emancipation of the Çrâvaka or of thePrayekabuddha” toPratyekabuddha.
“hearts are not softened at the sight of others, misfortune and suffering” change the comma to a (possessive) apostrophe.
“he does not believe that universalemanciipation” toemancipation.
“but thatthayobtain reality in their oneness with” tothey.
“do not pay homage to thecongregrationof holy men” tocongregation.
[Appendix]
“Devoid of allliminations” tolimitations.
“None is there but that enters uponBuddh a-knowledge” toBuddha-knowledge.
“Allsenientbeings in transmigration travel through” tosentient.
“I’ll release, and to eternalpeasethem I’ll lead” topeace.
“In the stream of birth and death they goarolling” toa-rolling.
“No-more-arollingis Nirvâna” toa-rolling.
Change two incidents ofNonjotoNanjo.
“The AvatamsakaSutru” toSutra.
[Index]
(Imitation of Christ,365fn.) to364.
(Lalita Vistara, quoted, on Nirvana,339fn.) to338.
(Max Mueller, quoted, 108 ft.,111ft., 221.) to110.
(Prajñâ (and Bodhi), defined,62ft.; 82, 97, 119, 238, 360.) to82.
(Prakṛti (Samkyan primordial matter),67ft.) to66.
(Purusha (Samkyan soul),67ft.) to66.
(“Tat tvam asi,” 47,136ft.) to135.
(Udâna, quoted, 52,339ft., 341.) to338.
(Upâya (expediency), 64,261ft.; its meaning) to260.
[End of text]