[352]. T. W. Rhys Davids, Handbook of Buddhism, p. 182.
[353]. Beal, Chinese Buddhism, p. 101: “a worship of association and memory.”
[354]. Agni. Indra, Sūrya; Kern, Buddhismus, vol. ii. p. 156; Sir Monier Williams, Buddhism, p. 175.
[355]. “A being whose essence (sattva) has become intelligence (bodhu) derived from self-enlightening intellect, and who has only once more to pass through human existence before attaining Buddhahood.”—Eitel, Sanskrit-Chinese Dict., p. 26; Sir Monier Williams’ Buddhism, p. 98.
[356]. Wassilief, Le Bouddhisme, etc., pp. 124 seq.; Burnouf, Le Lotus de la bonne Loi, p. 302.
[357]. Nâgârdjuna, the Nagasēna of the Milindipanha, was the chief representative, if not founder, of one of the Mahāyāna Schools. He has been regarded as a mythical personage, and the name has been supposed to be the generic one of various authors and doctors of the system. For an account of Hināyāna and Mahāyāna doctrine, with its subdivisions, see Wassilief, Le Bouddhisme, etc., pp. 9 seq., 118 seq.; Schlagintweit, Buddhism in Tibet, pp. 19-57. Nâlanda must have been a very important centre in Buddhist times.—Fergusson, Tree and Serpent Worship, p. 79.
[358]. Dr. Edkins says about 190 A.D.
[359]. Burnouf, Introd. à l’histoire du Bud. Ind. vol. i. pp. 220, 224 (Paris, 1844); also Burnouf, Le Lotus de la bonne Loi, chap. xxiv. pp. 261-268; also Appendix III. pp. 498-511 (Paris, 1852).
[360]. Müller, Gifford Lectures, Natural Religion, p. 543; Dr. Beal, Buddhism in China, p. 123; Sir Monier Williams, Buddhism, p. 195.
[361]. Hodgson, Illustrations of the Literature and Religion of the Buddhists, p. 30; Burnouf, Introduction, etc., pp. 116-121; also in note at p. 118, quoting Hodgson.