FOOTNOTES:
[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).