Hinduism and Buddhism, An Historical Sketch, Vol. 2. Charles Eliot
his form and voice are similar to theirs.
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Watters, vol. II. p. 38. "Spiritual essence" is Fa-shên in Chinese,
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Mahâparinib. Sut. VI. i.
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Something similar might happen in English if think and thing were pronounced in the same way and a thing were believed to be that which we can think.
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See Ashtasâhasrikâ Prajñâ-pâramitâ, chap. IV, near beginning.
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It is in this last point that no inferior intelligence can follow the thought of a Buddha.
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Strictly speaking Madhyamaka is the name of the school Mâdhyamika of its adherents. Both forms are used,
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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."
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Sam. Nik. XXII. 90. 16.
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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
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The Sânkhya philosophy makes a similar statement, though for different reasons.
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Vajracchedikâ. See
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Or in other repetitions of the same formula, beings, ideas, good things, signs, etc., etc.
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Soyen Shaku,
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See for a simple and persuasive statement of these abstruse doctrines a charming little book called
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Translated from the Chinese by Teitaro Suzuki, 1900. The translation must be used with care, as its frequent use of the word
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Asaṅga's work
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The discussion of
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The process is generally called Vâsana or perfuming.
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Vijñânamâtra Śâstra. Chinese version quoted by Teitaro Suzuki,
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So the Mâdhyamika Śâstra (XXV. 19) states that there is no difference between Samsâra and Nirvâna. Cf. Rabindranath Tagore,
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In the Mahâyâna-sûtrâlankâra he quotes frequently from the Samyukta and Ekottara Âgamas, corresponding to the Samyutta and Anguttara Nikâyas of the Pali.
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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,
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IV. 160. 5.
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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.
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Sûtrâlankâra, I. 2.
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See Waddell, "The Dhâraṇî cult" in
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Chap. XXI, which is however a later addition.
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Dig. Nik. 32.
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Watters,
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The Mahâvyutpatti (65) gives a list of 105 sûtras.
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The word pâram-itâ means as an adjective
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See Walleser,
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The Sanskrit text has been edited by Kern and Nanjio in
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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
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Edited by Rajendralala Mitra in the