h
we call existence. Yet the compassion which he feels for mankind and
the good Karma which he has accumulated cause a human image of him
(Nirmana-kaya) to appear among men for their instruction and a
superhuman image, perceptible yet not material, to appear in Paradise.

FOOTNOTES:

[Footnote 73: In Mahaparinib. Sut. I. 16 the Buddha is made to speak
of all the other Buddhas who have been in the long ages of the past
and will be in the long ages of the future.]

[Footnote 74: Though Dhyani Buddha is the title most frequently used
in European works it would appear that Jina is more usual in Sanskrit
works, and in fact Dhyani Buddha is hardly known outside Nepalese
literature. Ratnasambhava and Amoghasiddhi are rarely mentioned apart
from the others. According to Getty (_Gods of Northern Buddhism_, pp.
26, 27) a group of six, including the Adi-Buddha himself under the
name of Vajrasattva, is sometimes worshipped.]

[Footnote 75: About the same period Siva and Vishnu were worshipped
in five forms. See below, Book V. chap. III. sec. 3 _ad fin._]

[Footnote 76: Nanjio, Cat. No. 28.]

[Footnote 77: Virocana also occurs in the Chandogya Up. VIII. 7 and 8
as the name of an Asura who misunderstood the teaching of Prajapati.
Verocana is the name of an Asura in Sam. Nik. I. xi. 1. 8.]

[Footnote 78: The names of many of these Buddhas, perhaps the
majority, contain some word expressive of light such as Aditya, prabha
or tejas.]

[Footnote 79: Chap. XX. Pushpavalivanarajikusumitabhijna.]

[Footnote 80: _E.g._ Yashts. XXII. and XXIV. _S.B.E._ vol. XXIII. pp.
317 and 344. The title Pure Land (Chinese Ch'ing-t'u, Japanese Jo-do)
has also a Persian ring about it. See further in the chapter on
Central Asia.]

[Footnote 81: Vishnu P., Book III. chap. II.]

[Footnote 82: See below: Section on Central Asia, and Gruenwedel,
_Mythologie_, 31, 36 and notes: Taranatha (Shiefner), p. 93 and
notes.]

[Footnote 83: Amitayur-dhyana-sutra. All three works are translated in
_S.B.E._ vol. XLIX.]

[Footnote 84: Pranidhana. Not only Amitabha but all Bodhisattvas
(especially Avalokita and Kshitigarbha) are supposed to have made such
vows. This idea is very common in China and Japan but goes back to
Indian sources. See _e.g._ Lotus, XXIV. verse 3.]

[Footnote 85: These Bodhisattvas are also mentioned but without much
emphasis in the Greater Sukhavati-vyuha.]

[Footnote 86: Even in Hinayanist works such as the Nidanakatha
Sumedha's