FOOTNOTES:
[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.
[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.
[157] It is not likely that the Tathâgata-guhya-sûtra which it quotes is the same as the Tantra with a similar name analysed by Rajendralal Mitra.
[158] Watters, J.R.A.S. 1898, p. 331 says there seems to have been an earlier translation.
[159] Many works with this title will be found in Nanjio.
[160] But the Chinese title seems rather to represent Ratnarâsi.
[161] See Nanjio, pp. xiii-xvii.
[162] Mahâyâna-sûtrâlankâra. See Lévi's introduction, p. 14. The "Questions" sutra is Brahma-paripṛicchâ.