[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.