resolution to become a Buddha, formed as he lies on the
ground before Dipankara, has a resemblance to Amida's vow. He resolves
to attain the truth, to enable mankind to cross the sea of the world
and only then to attain Nirvana.]

[Footnote 87: See Foucher, _Iconographie Bouddhique dans l'Inde._]

[Footnote 88: The Bhagavad-gita states quite clearly the doctrine of
the deathbed prayer (VIII. ad init.). "He who leaves this body and
departs remembering me in his last moments comes to my essence.
Whatever form (of deity) he remembers when he finally leaves this
body, to that he goes having been used to ponder on it."]

[Footnote 89: See art. Adi-Buddha in _E.R.E._ Asanga in the
Sutralankara (IX. 77) condemns the doctrine of Adi-Buddha, showing
that the term was known then, even if it had not the precise dogmatic
sense which it acquired later. His argument is that no one can become
a Buddha without an equipment (Sambhara) of merit and knowledge. Such
an equipment can only be obtained from a previous Buddha and therefore
the series of Buddhas must extend infinitely backwards.]

[Footnote 90: For the prevalence of the doctrine in mediaeval Bengal
see B.K. Sarkar, _Folklore Element in Hindu Culture_, which is however
sparing of precise references. The Dharma or Niranjana of the Sunya
Purana seems to be equivalent to Adi-Buddha.

Sometimes the Adi-Buddha is identified with Vajrasattva or
Samantabhadra, although these beings are otherwise classified as
Bodhisattvas. This appears analogous to the procedure common in
Hinduism by which a devotee declares that his special deity is all the
gods and the supreme spirit.]

[Footnote 91: It would appear that some of the Tantras treat of five
bodies, adding to the three here given others such as the Anandakaya,
Vajrakaya and Svabhavakaya. For this doctrine see especially De la
Vallee Poussin, _J.R.A.S._ 1906, pp. 943-997 and _Museon_, 1913, pp.
257 ff. Jigs-med nam-mka, the historian of Tibetan Buddhism, describes
four. See Huth, _Ges. d. Bud. in d. Mongolei_, vol. II. pp. 83-89.
Hinduism also assigns to living beings three bodies, the
Karana-sarira, lingas. and sthulas.]

[Footnote 92: Translated into Chinese by Dharmaraksha between 397 and
439 A.D.]

[Footnote 93: The prototype of the Sambhoga-kaya is found in the Pali
Canon, for the Buddha says (Mahaparinib. Sut. III. 22) that when he
appears among the different classes of gods his form and voice are
similar to theirs.]

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