ilar statement,
though for different reasons.]

[Footnote 106: Vajracchedika. See _S.B.E._ vol. XLIX. It was
translated into Chinese by Kumarajiva (384-417 A.D.).]

[Footnote 107: Or in other repetitions of the same formula, beings,
ideas, good things, signs, etc., etc.]

[Footnote 108: Soyen Shaku, _Sermons of a Buddhist Abbot_, p. 47.]

[Footnote 109: See for a simple and persuasive statement of these
abstruse doctrines a charming little book called _Wu-Wei_ by H.
Borel.]

[Footnote 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.]

[Footnote 111: Asanga's work _Mahayana-sutralankara_ (edited and
translated by S. Levi) 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 Yogacara see also
_Museon_, 1904, p. 370.]

[Footnote 112: The discussion of _tathata_ in Kathavatthu, XIX. 5
seems to record an early phase of these speculations.]

[Footnote 113: _Awakening of Faith_, Teitaro Suzuki, pp. 62 and 70.]

[Footnote 114: The process is generally called Vasana or perfuming.]

[Footnote 115: Vijnanamatra Sastra. Chinese version quoted by Teitaro
Suzuki, _Outlines of Mahayana Buddhism_, p. 343. Apparently both
upadhi and upadhi are used in Buddhist Sanskrit. Upadi is the Pali
form.]

[Footnote 116: So the Madhyamika Sastra (XXV. 19) states that there is
no difference between Samsara and Nirvana. Cf. Rabindranath Tagore,
_Sadhana_, pp. 160-164.]

[Footnote 117: _E.g._ Bodhicaryavatara, chap. I, called praise of the
Bodhicitta.]

[Footnote 118: _E.g._ the Pu-ti-hsin-li-hsiang-lun (Nanjio, 1304),
translated from Nagarjuna, and the Ta-Ch'eng-fa-chieh-wu-cha-pieh-lun,
translated from Sthiramati (Nanjio, 1258).]

CHAPTER XX

MAHAYANIST SCRIPTURES

In a previous chapter I have discussed the Pali Canon and I shall
subsequently have something to say about the Chinese and Tibetan
Canons, which are libraries of religious and edifying works rather
than sacred books similar to the Vedas or the Bible. My present object
is to speak of the Sanskrit literature, chiefly sutras, which appeared
contemporaneously with the rise of Mahayanism in India.

The Mahayanist scriptures are the largest body of sacred writings
exta